Nice verses for Memorization for all devotees for preaching.Slokas from “ Srila Prabhupada’s favorite S. Bhagavatam verses” by Dravida Das BR.(side A)

(SB 1.1.1)

oà namo bhagavate väsudeväyajanmädy asya yato ’nvayäd itarataç cärtheñv abhijïaù svaräötene brahma hådä ya ädi-kavaye muhyanti yat sürayaùtejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñädhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of Godhead; väsudeväya—unto Väsudeva (the son of Vasudeva), or Lord Çré Kåñëa, the primeval Lord; janma-ädi—creation, sustenance anddestruction; asya—of the manifested universes; yataù—from whom; anvayät—directly; itarataù—indirectly; ca—and; artheñu—purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—imparted; brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who; ädi-kavaye—unto the original created being; muhyanti—are illusioned; yat—about whom; sürayaù—great sages and demigods; tejaù—fire; väri—water; mådäm—earth; yathä—as much as; vinimayaù—action and reaction; yatra—whereupon; tri-sargaù—three modes of creation, creative faculties; amåñä—almost factual; dhämnä—along with all transcendental paraphernalia; svena—self-sufficiently; sadä—always; nirasta—negation by absence; kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I do meditate upon.

my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By Him even the great

sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

(SB 1.1.2)

dharmaù projjhita-kaitavo ’tra paramo nirmatsaräëäà satäàvedyaà västavam atra vastu çivadaà täpa-trayonmülanamçrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù sadyo hådy avarudhyate ’tra kåtibhiù çuçrüñubhis tat-kñaëätSYNONYMSdharmaù—religiosity; projjhita—completely rejected; kaitavaù—covered by fruitive intention; atra—herein; paramaù—the highest; nirmatsaräëäm—of the one-hundred-percent pure in heart; satäm—devotees; vedyam—understandable; västavam—factual; atra—herein; vastu—substance; çivadam—well-being; täpa-traya—threefold miseries; unmülanam—causing uprooting of; çrémat—beautiful; bhägavate—the Bhägavata Puräëa; mahä-muni—the great sage (Vyäsadeva); kåte—having compiled; kim—what is; vä—the need; paraiù—others; éçvaraù—the Supreme Lord; sadyaù—at once; hådi—within the heart; avarudhyate—become compact; atra—herein; kåtibhiù—by the pious men; çuçrüñubhiù—by culture; tat-kñaëät—without delay.TRANSLATIONCompletely rejecting all religious activities which are materially motivated, this Bhägavata Puräëa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhägavatam, by this culture of knowledge the Supreme Lord is established within his heart.

(SB 1.1.3)

nigama-kalpa-taror galitaà phalaà çuka-mukhäd amåta-drava-saàyutampibata bhägavataà rasam älayaà muhur aho rasikä bhuvi bhävukäùSYNONYMSnigama—the Vedic literatures; kalpa-taroù—the desire tree; galitam—fully matured; phalam—fruit; çuka—Çréla Çukadeva Gosvämé, the original speaker of Çrémad-Bhägavatam; mukhät—from the lips of; amåta—nectar; drava—semisolid and soft and therefore easily swallowable; saàyutam—perfect in all respects; pibata—do relish it; bhägavatam—the book dealing in the science of the eternal relation with the Lord; rasam—juice (that which is relishable); älayam—until liberation, or even in a liberated condition; muhuù—always; aho—O; rasikäù—those who are full in the knowledge of mellows; bhuvi—on the earth; bhävukäù—expert and thoughtful.TRANSLATIONO expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

(SB 1.1.10)

präyeëälpäyuñaù sabhya kaläv asmin yuge janäùmandäù sumanda-matayo manda-bhägyä hy upadrutäùSYNONYMSpräyeëa—almost always; alpa—meager; äyuñaù—duration of life; sabhya—member of a learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age; janäù—the public; mandäù—lazy; sumanda-matayaù—misguided; manda-bhägyäù—unlucky; hi—and above all; upadrutäù—disturbed.TRANSLATIONlearned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed

(SB. 1.1.14)

äpannaù saàsåtià ghoräà yan-näma vivaço gåëantataù sadyo vimucyeta yad bibheti svayaà bhayamSYNONYMSäpannaù—being entangled; saàsåtim—in the hurdle of birth and death; ghoräm—too complicated; yat—what; näma—the absolute name; vivaçaù—unconsciously; gåëan—chanting; tataù—from that; sadyaù—at once; vimucyeta—gets freedom; yat—that which; bibheti—fears; svayam—personally; bhayam—fear itself.TRANSLATIONLiving beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kåñëa, which is feared by fear personified.

(SB 1.1.22)

tvaà naù sandarçito dhäträ dustaraà nistitérñatämkalià sattva-haraà puàsäà karëa-dhära ivärëavamSYNONYMStvam—Your Goodness; naù—unto us; sandarçitaù—meeting; dhäträ—by providence; dustaram—insurmountable; nistitérñatäm—for those desiring to cross over; kalim—the age of Kali; sattva-haram—that which deteriorates the good qualities; puàsäm—of a man; karëa-dhäraù—captain; iva—as; arëavam—the ocean.TRANSLATIONWe think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

(SB 1.2.4)

näräyaëaà namaskåtya naraà caiva narottamamdevéà sarasvatéà vyäsaà tato jayam udérayetSYNONYMSnäräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful obeisances; naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human being; devém—the goddess; sarasvatém—the

mistress of learning; vyäsam—Vyäsadeva; tataù—thereafter; jayam—all that is meant for conquering; udérayet—be announced.TRANSLATIONBefore reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto Çréla Vyäsadeva, the author.

(SB. 1.2.5)

munayaù sädhu påñöo ’haà bhavadbhir loka-maìgalamyat kåtaù kåñëa-sampraçno yenätmä suprasédatiSYNONYMSmunayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself; bhavadbhiù—by all of you; loka—the world; maìgalam—welfare; yat—because; kåtaù—made; kåñëa—the Personality of Godhead; sampraçnaù—relevant question; yena—by which; ätmä—self; suprasédati—completely pleased.TRANSLATIONsages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kåñëa and so are of relevance to the world’s welfare. Only questions of this sort are capable of completely satisfying the self.

(SB. 1.2.6)

sa vai puàsäà paro dharmo yato bhaktir adhokñajeahaituky apratihatä yayätmä suprasédatiSYNONYMSsaù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—occupation; yataù—by which; bhaktiù—devotional service; adhokñaje—unto the Transcendence; ahaituké—causeless; apratihatä—unbroken; yayä—by which; ätmä—the self; suprasédati—completely satisfied.TRANSLATIONThe supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such

devotional service must be unmotivated and uninterrupted to completely satisfy the self.

(SB. 1.2.7)

väsudeve bhagavati bhakti-yogaù prayojitaùjanayaty äçu vairägyaà jïänaà ca yad ahaitukamSYNONYMSväsudeve—unto Kåñëa; bhagavati—unto the Personality of Godhead; bhakti-yogaù—contact of devotional service; prayojitaù—being applied; janayati—does produce; äçu—very soon; vairägyam—detachment; jïänam—knowledge; ca—and; yat—that which; ahaitukam—causeless.TRANSLATIONBy rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately acquires causeless knowledge and detachment from the world.

(SB. 1.2.8)

dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaùnotpädayed yadi ratià çrama eva hi kevalamSYNONYMSdharmaù—occupation; svanuñöhitaù—executed in terms of one’s own position; puàsäm—of humankind; viñvaksena—the Personality of Godhead (plenary portion); kathäsu—in the message of; yaù—what is; na—not; utpädayet—does produce; yadi—if; ratim—attraction; çramaù—useless labor; eva—only; hi—certainly; kevalam—entirely.TRANSLATIONThe occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

(SB. 1.2.9)

dharmasya hy äpavargyasya närtho ’rthäyopakalpatenärthasya dharmaikäntasya kämo läbhäya hi småtaùSYNONYMSdharmasya—occupational engagement; hi—certainly; äpavargyasya—ultimate liberation; na—not; arthaù—end; arthäya—for material gain;

upakalpate—is meant for; na—neither; arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational service; kämaù—sense gratification; läbhäya—attainment of; hi—exactly; småtaù—is described by the great sages.TRANSLATIONAll occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

(SB. 1.2.10)

kämasya nendriya-prétir läbho jéveta yävatäjévasya tattva-jijïäsä närtho yaç ceha karmabhiùSYNONYMSkämasya—of desires; na—not; indriya—senses; prétiù—satisfaction; läbhaù—gain; jéveta—self-preservation; yävatä—so much so; jévasya—of the living being; tattva—the Absolute Truth; jijïäsä—inquiries; na—not; arthaù—end; yaù ca iha—whatsoever else; karmabhiù—by occupational activities.TRANSLATIONLife’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.

(SB. 1.2.11)

vadanti tat tattva-vidas tattvaà yaj jïänam advayambrahmeti paramätmeti bhagavän iti çabdyateSYNONYMSvadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute Truth; yat—which; jïänam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramätmä iti—known as Paramätmä; bhagavän iti—known as Bhagavän; çabdyate—it so sounded.TRANSLATIONLearned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän.

(SB. 1.2.12)

tac chraddadhänä munayo jïäna-vairägya-yuktayäpaçyanty ätmani cätmänaà bhaktyä çruta-gåhétayäSYNONYMStat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—knowledge; vairägya—detachment; yuktayä—well equipped with; paçyanti—see; ätmani—within himself; ca—and; ätmänam—the Paramätmä; bhaktyä—in devotional service; çruta—the Vedas; gåhétayä—well received.TRANSLATIONThe seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedänta-çruti.

(SB. 1.2.13)

ataù pumbhir dvija-çreñöhä varëäçrama-vibhägaçaùsvanuñöhitasya dharmasya saàsiddhir hari-toñaëamSYNONYMSataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O best among the twice-born; varëa-äçrama—the institution of four castes and four orders of life; vibhägaçaù—by the division of; svanuñöhitasya—of one’s own prescribed duties; dharmasya—occupational; saàsiddhiù—the highest perfection; hari—the Personality of Godhead; toñaëam—pleasing.TRANSLATIONO best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

(SB. 1.2.14)

tasmäd ekena manasä bhagavän sätvatäà patiùçrotavyaù kértitavyaç ca dhyeyaù püjyaç ca nityadäSYNONYMS

tasmät—therefore; ekena—by one; manasä—attention of the mind; bhagavän—the Personality of Godhead; sätvatäm—of the devotees; patiù—protector; çrotavyaù—is to be heard; kértitavyaù—to be glorified; ca—and; dhyeyaù—to be remembered; püjyaù—to be worshiped; ca—and; nityadä—constantly.TRANSLATIONTherefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

(SB. 1.2.15)

yad-anudhyäsinä yuktäù karma-granthi-nibandhanamchindanti kovidäs tasya ko na kuryät kathä-ratimSYNONYMSyat—which; anudhyä—remembrance; asinä—sword; yuktäù—being equipped with; karma—reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidäù—intelligent; tasya—His; kaù—who; na—not; kuryät—shall do; kathä—messages; ratim—attention.TRANSLATIONWith sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

(SB. 1.2.16)

çuçrüñoù çraddadhänasya väsudeva-kathä-ruciùsyän mahat-sevayä vipräù puëya-tértha-niñevaëätSYNONYMSçuçrüñoù—one who is engaged in hearing; çraddadhänasya—with care and attention; väsudeva—in respect to Väsudeva; kathä—the message; ruciù—affinity; syät—is made possible; mahat-sevayä—by service rendered to pure devotees; vipräù—O twice-born; puëya-tértha—those who are cleansed of all vice; niñevaëät—by service.TRANSLATIONO twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Väsudeva.

(SB. 1.2.17)

çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaùhådy antaù stho hy abhadräëi vidhunoti suhåt satämSYNONYMSçåëvatäm—those who have developed the urge to hear the message of; sva-kathäù—His own words; kåñëaù—the Personality of Godhead; puëya—virtues; çravaëa—hearing; kértanaù—chanting; hådi antaù sthaù—within one’s heart; hi—certainly; abhadräëi—desire to enjoy matter; vidhunoti—cleanses; suhåt—benefactor; satäm—of the truthful.TRANSLATIONÇré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

(SB. 1.2.18)

nañöa-präyeñv abhadreñu nityaà bhägavata-sevayäbhagavaty uttama-çloke bhaktir bhavati naiñöhikéSYNONYMSnañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious; nityam—regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental; çloke—prayers; bhaktiù—loving service; bhavati—comes into being; naiñöhiké—irrevocable.TRANSLATIONBy regular attendance in classes on the Bhägavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

(SB. 1.2.19)

tadä rajas-tamo-bhäväù käma-lobhädayaç ca yeceta etair anäviddhaà sthitaà sattve prasédatiSYNONYMS

tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance; bhäväù—the situation; käma—lust and desire; lobha—hankering; ädayaù—others; ca—and; ye—whatever they are; cetaù—the mind; etaiù—by these; anäviddham—without being affected; sthitam—being fixed; sattve—in the mode of goodness; prasédati—thus becomes fully satisfied.TRANSLATIONAs soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

(SB. 1.2.20)

evaà prasanna-manaso bhagavad-bhakti-yogataùbhagavat-tattva-vijïänaà mukta-saìgasya jäyateSYNONYMSevam—thus; prasanna—enlivened; manasaù—of the mind; bhagavat-bhakti—the devotional service of the Lord; yogataù—by contact of; bhagavat—regarding the Personality of Godhead; tattva—knowledge; vijïänam—scientific; mukta—liberated; saìgasya—of the association; jäyate—becomes effective.TRANSLATIONThus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

(SB. 1.2.21)

bhidyate hådaya-granthiç chidyante sarva-saàçayäùkñéyante cäsya karmäëi dåñöa evätmanéçvareSYNONYMSbhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces; sarva—all; saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his; karmäëi—chain of fruitive actions; dåñöe—having seen; eva—certainly; ätmani—unto the self; éçvare—dominating.TRANSLATION

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

(SB. 1.2.22)

ato vai kavayo nityaà bhaktià paramayä mudäväsudeve bhagavati kurvanty ätma-prasädanémSYNONYMSataù—therefore; vai—certainly; kavayaù—all transcendentalists; nityam—from time immemorial; bhaktim—service unto the Lord; paramayä—supreme; mudä—with great delight; väsudeve—Çré Kåñëa; bhagavati—the Personality of Godhead; kurvanti—do render; ätma—self; prasädaném—that which enlivens.TRANSLATIONCertainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kåñëa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

(SB. 1.3.28)

ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayamindräri-vyäkulaà lokaà måòayanti yuge yugeSYNONYMSete—all these; ca—and; aàça—plenary portions; kaläù—portions of the plenary portions; puàsaù—of the Supreme; kåñëaù—Lord Kåñëa; tu—but; bhagavän—the Personality of Godhead; svayam—in person; indra-ari—the enemies of Indra; vyäkulam—disturbed; lokam—all the planets; måòayanti—gives protection; yuge yuge—in different ages.TRANSLATIONAll of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

(SB 1.3.40)

idaà bhägavataà näma puräëaà brahma-sammitamuttama-çloka-caritaà cakära bhagavän åñiùniùçreyasäya lokasya dhanyaà svasty-ayanaà mahatSYNONYMSidam—this; bhägavatam—book containing the narration of the Personality of Godhead and His pure devotees; näma—of the name; puräëam—supplementary to the Vedas; brahma-sammitam—incarnation of Lord Çré Kåñëa; uttama-çloka—of the Personality of Godhead; caritam—activities; cakära—compiled; bhagavän—incarnation of the Personality of Godhead; åñiù—Çré Vyäsadeva; niùçreyasäya—for the ultimate good; lokasya—of all people; dhanyam—fully successful; svasti-ayanam—all-blissful; mahat—all-perfect.TRANSLATIONThis Çrémad-Bhägavatam is the literary incarnation of God, and it is compiled by Çréla Vyäsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

(SB. 1.3.43)

kåñëe sva-dhämopagate dharma-jïänädibhiù sahakalau nañöa-dåçäm eña puräëärko ’dhunoditaùSYNONYMSkåñëe—in Kåñëa’s; sva-dhäma—own abode; upagate—having returned; dharma—religion; jïäna—knowledge; ädibhiù—combined together; saha—along with; kalau—in the Kali-yuga; nañöa-dåçäm—of persons who have lost their sight; eñaù—all these; puräëa-arkaù—the Puräëa which is brilliant like the sun; adhunä—just now; uditaù—has arisen.TRANSLATIONThis Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure of Lord Kåñëa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Puräëa.

(SB 1.5.10)

na yad vacaç citra-padaà harer yaço jagat-pavitraà pragåëéta karhicit

tad väyasaà tértham uçanti mänasä na yatra haàsä niramanty uçik-kñayäùSYNONYMSna—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the Lord; yaçaù—glories; jagat—universe; pavitram—sanctified; pragåëéta—described; karhicit—hardly; tat—that; väyasam—crows; tértham—place of pilgrimage; uçanti—think; mänasäù—saintly persons; na—not; yatra—where; haàsäù—all-perfect beings; niramanti—take pleasure; uçik-kñayäù—those who reside in the transcendental abode.TRANSLATIONThose words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.

(SB. 1.5.11)

tad-väg-visargo janatägha-viplavo yasmin prati-çlokam abaddhavaty apinämäny anantasya yaço ’ìkitäni yat çåëvanti gäyanti gåëanti sädhavaùSYNONYMStat—that; väk—vocabulary; visargaù—creation; janatä—the people in general; agha—sins; viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and every stanza; abaddhavati—irregularly composed; api—in spite of; nämäni—transcendental names, etc.; anantasya—of the unlimited Lord; yaçaù—glories; aìkitäni—depicted; yat—what; çåëvanti—do hear; gäyanti—do sing; gåëanti—do accept; sädhavaù—the purified men who are honest.TRANSLATIONOn the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

(SB. 1.5.12)

naiñkarmyam apy acyuta-bhäva-varjitaà na çobhate jïänam alaà niraïjanamkutaù punaù çaçvad abhadram éçvare na cärpitaà karma yad apy akäraëamSYNONYMSnaiñkarmyam—self-realization, being freed from the reactions of fruitive work; api—in spite of; acyuta—the infallible Lord; bhäva—conception; varjitam—devoid of; na—does not; çobhate—look well; jïänam—transcendental knowledge; alam—by and by; niraïjanam—free from designations; kutaù—where is; punaù—again; çaçvat—always; abhadram—uncongenial; éçvare—unto the Lord; na—not; ca—and; arpitam—offered; karma—fruitive work; yat api—what is; akäraëam—not fruitive.TRANSLATIONKnowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

(SB. 1.5.17)

tyaktvä sva-dharmaà caraëämbujaà harer bhajann apakvo ’tha patet tato yadiyatra kva väbhadram abhüd amuñya kià ko värtha äpto ’bhajatäà sva-dharmataùSYNONYMStyaktvä—having forsaken; sva-dharmam—one’s own occupational engagement; caraëa-ambujam—the lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional service; apakvaù—immature; atha—for the matter of; patet—falls down; tataù—from that place; yadi—if; yatra—whereupon; kva—what sort of; vä—or (used sarcastically); abhadram—unfavorable; abhüt—shall happen; amuñya—of him; kim—nothing; kaù vä arthaù—what interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—being engaged in occupational service.TRANSLATION

One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.

(SB. 1.5.18)

tasyaiva hetoù prayateta kovido na labhyate yad bhramatäm upary adhaùtal labhyate duùkhavad anyataù sukhaà kälena sarvatra gabhéra-raàhasäSYNONYMStasya—for that purpose; eva—only; hetoù—reason; prayateta—should endeavor; kovidaù—one who is philosophically inclined; na—not; labhyate—is not obtained; yat—what; bhramatäm—wandering; upari adhaù—from top to bottom; tat—that; labhyate—can be obtained; duùkhavat—like the miseries; anyataù—as a result of previous work; sukham—sense enjoyment; kälena—in course of time; sarvatra—everywhere; gabhéra—subtle; raàhasä—progress.TRANSLATIONPersons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.

(SB. 1.5.20)

idaà hi viçvaà bhagavän ivetaro yato jagat-sthäna-nirodha-sambhaväùtad dhi svayaà veda bhaväàs tathäpi te prädeça-mätraà bhavataù pradarçitamSYNONYMSidam—this; hi—all; viçvam—cosmos; bhagavän—the Supreme Lord; iva—almost the same; itaraù—different from; yataù—from whom; jagat—the worlds; sthäna—exist; nirodha—annihilation; sambhaväù—creation; tat hi—all about; svayam—personally; veda—know; bhavän—your good

self; tathä api—still; te—unto you; prädeça-mätram—a synopsis only; bhavataù—unto you; pradarçitam—explained.TRANSLATIONThe Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

(SB. 1.5.22)

idaà hi puàsas tapasaù çrutasya vä sviñöasya süktasya ca buddhi-dattayoùavicyuto ’rthaù kavibhir nirüpito yad-uttamaçloka-guëänuvarëanamSYNONYMSidam—this; hi—certainly; puàsaù—of everyone; tapasaù—by dint of austerities; çrutasya—by dint of study of the Vedas; vä—or; sviñöasya—sacrifice; süktasya—spiritual education; ca—and; buddhi—culture of knowledge; dattayoù—charity; avicyutaù—infallible; arthaù—interest; kavibhiù—by the recognized learned person; nirüpitaù—concluded; yat—what; uttamaçloka—the Lord, who is described by choice poetry; guëa-anuvarëanam—description of the transcendental qualities of.TRANSLATIONLearned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.

(SB. 1.7.4)

bhakti-yogena manasi samyak praëihite ’maleapaçyat puruñaà pürëaà mäyäà ca tad-apäçrayamSYNONYMSbhakti—devotional service; yogena—by the process of linking up; manasi—upon the mind; samyak—perfectly; praëihite—engaged in and fixed upon; amale—without any matter; apaçyat—saw; puruñam—the Personality of Godhead; pürëam—absolute; mäyäm—energy; ca—also; tat—His; apäçrayam—under full control.TRANSLATION

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

(SB. 1.7.5)

yayä sammohito jéva ätmänaà tri-guëätmakamparo ’pi manute ’narthaà tat-kåtaà cäbhipadyateSYNONYMSyayä—by whom; sammohitaù—illusioned; jévaù—the living entities; ätmänam—self; tri-guëa-ätmakam—conditioned by the three modes of nature, or a product of matter; paraù—transcendental; api—in spite of; manute—takes it for granted; anartham—things not wanted; tat—by that; kåtam ca—reaction; abhipadyate—undergoes thereof.TRANSLATIONDue to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.

(SB. 1.7.6)

anarthopaçamaà säkñäd bhakti-yogam adhokñajelokasyäjänato vidväàç cakre sätvata-saàhitämSYNONYMSanartha—things which are superfluous; upaçamam—mitigation; säkñät—directly; bhakti-yogam—the linking process of devotional service; adhokñaje—unto the Transcendence; lokasya—of the general mass of men; ajänataù—those who are unaware of; vidvän—the supremely learned; cakre—compiled; sätvata—in relation with the Supreme Truth; saàhitäm—Vedic literature.TRANSLATIONThe material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.

(SB. 1.7.7.)

yasyäà vai çrüyamäëäyäà kåñëe parama-püruñebhaktir utpadyate puàsaù çoka-moha-bhayäpahäSYNONYMSyasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply by giving aural reception; kåñëe—unto Lord Kåñëa; parama—supreme; püruñe—unto the Personality of Godhead; bhaktiù—feelings of devotional service; utpadyate—sprout up; puàsaù—of the living being; çoka—lamentation; moha—illusion; bhaya—fearfulness; apahä—that which extinguishes.TRANSLATIONSimply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.

(SB. 1.7.10)

süta uväcaätmärämäç ca munayo nirgranthä apy urukramekurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariùSYNONYMSsütaù uväca—Süta Gosvämé said; ätmärämäù—those who take pleasure in ätmä (generally, spirit self); ca—also; munayaù—sages; nirgranthäù—freed from all bondage; api—in spite of; urukrame—unto the great adventurer; kurvanti—do; ahaitukém—unalloyed; bhaktim—devotional service; ittham-bhüta—such wonderful; guëaù—qualities; hariù—of the Lord.TRANSLATIONAll different varieties of ätmärämas [those who take pleasure in ätmä, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.

(SB. 1.8.18)

kunty uväca

namasye puruñaà tvädyam éçvaraà prakåteù paramalakñyaà sarva-bhütänäm antar bahir avasthitamSYNONYMSkunté uväca—Çrématé Kunté said; namasye—let me bow down; puruñam—the Supreme Person; tvä—You; ädyam—the original; éçvaram—the controller; prakåteù—of the material cosmos; param—beyond; alakñyam—the invisible; sarva—all; bhütänäm—of living beings; antaù—within; bahiù—without; avasthitam—existing.TRANSLATIONÇrématé Kunté said: O Kåñëa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

(SB. 1.8.19)

mäyä-javanikäcchannam ajïädhokñajam avyayamna lakñyase müòha-dåçä naöo näöyadharo yathäSYNONYMSmäyä—deluding; javanikä—curtain; äcchannam—covered by; ajïä—ignorant; adhokñajam—beyond the range of material conception (transcendental); avyayam—irreproachable; na—not; lakñyase—observed; müòha-dåçä—by the foolish observer; naöaù—artist; näöya-dharaù—dressed as a player; yathä—as.TRANSLATIONBeing beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

(SB. 1.8.20)

tathä paramahaàsänäà munénäm amalätmanämbhakti-yoga-vidhänärthaà kathaà paçyema hi striyaùSYNONYMStathä—besides that; paramahaàsänäm—of the advanced transcendentalists; munénäm—of the great philosophers or mental speculators; amala-ätmanäm—those whose minds are competent to discern between spirit and matter; bhakti-yoga—the science of

devotional service; vidhäna-artham—for executing; katham—how; paçyema—can observe; hi—certainly; striyaù—women.TRANSLATIONYou Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

(SB. 1.8.25)

vipadaù santu täù çaçvat tatra tatra jagad-gurobhavato darçanaà yat syäd apunar bhava-darçanamSYNONYMSvipadaù—calamities; santu—let there be; täù—all; çaçvat—again and again; tatra—there; tatra—and there; jagat-guro—O Lord of the universe; bhavataù—Your; darçanam—meeting; yat—that which; syät—is; apunaù—not again; bhava-darçanam—seeing repetition of birth and death.TRANSLATIONI wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

(SB. 1.8.26)

janmaiçvarya-çruta-çrébhir edhamäna-madaù pumännaivärhaty abhidhätuà vai tväm akiïcana-gocaramSYNONYMSjanma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by the possession of beauty; edhamäna—progressively increasing; madaù—intoxication; pumän—the human being; na—never; eva—ever; arhati—deserves; abhidhätum—to address in feeling; vai—certainly; tväm—You; akiïcana-gocaram—one who is approached easily by the materially exhausted man.TRANSLATIONMy Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence,

high education and bodily beauty, cannot approach You with sincere feeling.

(SB. 1.8.35)

bhave ’smin kliçyamänänäm avidyä-käma-karmabhiùçravaëa-smaraëärhäëi kariñyann iti kecanaSYNONYMSbhave—in the material creation; asmin—this; kliçyamänänäm—of those who are suffering from; avidyä—nescience; käma—desire; karmabhiù—by execution of fruitive work; çravaëa—hearing; smaraëa—remembering; arhäëi—worshiping; kariñyan—may perform; iti—thus; kecana—others.TRANSLATIONAnd yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.

(SB. 1.8.36)

çåëvanti gäyanti gåëanty abhékñëaçaù smaranti nandanti tavehitaà janäùta eva paçyanty acireëa tävakaà bhava-pravähoparamaà padämbujamSYNONYMSçåëvanti—hear; gäyanti—chant; gåëanti—take; abhékñëaçaù—continuously; smaranti—remember; nandanti—take pleasure; tava—Your; éhitam—activities; janäù—people in general; te—they; eva—certainly; paçyanti—can see; acireëa—very soon; tävakam—Your; bhava-praväha—the current of rebirth; uparamam—cessation; pada-ambujam—lotus feet.TRANSLATIONKåñëa, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others’ doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.

(SB. 1.8.42)

tvayi me ’nanya-viñayä matir madhu-pate ’sakåtratim udvahatäd addhä gaìgevaugham udanvatiSYNONYMStvayi—unto You; me—my; ananya-viñayä—unalloyed; matiù—attention; madhu-pate—O Lord of Madhu; asakåt—continuously; ratim—attraction; udvahatät—may overflow; addhä—directly; gaìgä—the Ganges; iva—like; ogham—flows; udanvati—down to the sea.TRANSLATIONO Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.

(SB. 1.8.43)

çré-kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug-räjanya-vaàça-dahanänapavarga-véryagovinda go-dvija-surärti-harävatära yogeçvaräkhila-guro bhagavan namas teSYNONYMSçré-kåñëa—O Çré Kåñëa; kåñëa-sakha—O friend of Arjuna; våñëi—of descendants of Våñëi; åñabha—O chief; avani—the earth; dhruk—rebellious; räjanya-vaàça—dynasties of the kings; dahana—O annihilator; anapavarga—without deterioration of; vérya—prowess; govinda—O proprietor of Golokadhäma; go—of the cows; dvija—the brähmaëas; sura—the demigods; arti-hara—to relieve distress; avatära—O Lord who descends; yoga-éçvara—O master of all mystic powers; akhila—universal; guro—O preceptor; bhagavan—O possessor of all opulences; namaù te—respectful obeisances unto You.TRANSLATIONO Kåñëa, O friend of Arjuna, O chief amongst the descendants of Våñëi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brähmaëas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.

(SB. 1.10.4)

kämaà vavarña parjanyaù sarva-käma-dughä mahésiñicuù sma vrajän gävaù payasodhasvatér mudäSYNONYMSkämam—everything needed; vavarña—was showered; parjanyaù—rains; sarva—everything; käma—necessities; dughä—producer; mahé—the land; siñicuù sma—moisten; vrajän—pasturing grounds; gävaù—the cow; payasä udhasvatéù—due to swollen milk bags; mudä—because of a joyful attitude.TRANSLATIONDuring the reign of Mahäräja Yudhiñöhira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk.

(SB.1.13.10)

bhavad-vidhä bhägavatäs tértha-bhütäù svayaà vibhotérthé-kurvanti térthäni sväntaù-sthena gadäbhåtäSYNONYMSbhavat—your good self; vidhäù—like; bhägavatäù—devotees; tértha—the holy places of pilgrimage; bhütäù—converted into; svayam—personally; vibho—O powerful one; térthé-kurvanti—make into a holy place of pilgrimage; térthäni—the holy places; sva-antaù-sthena—having been situated in the heart; gadä-bhåtä—the Personality of Godhead.TRANSLATIONMy Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.

(SB. 1.13.47)

ahastäni sahastänäm apadäni catuñ-padämphalgüni tatra mahatäà jévo jévasya jévanamSYNONYMSahastäni—those who are devoid of hands; sa-hastänäm—of those who are endowed with hands; apadäni—those who are devoid of legs; catuù-padäm—of those who have four legs; phalgüni—those who are weak;

tatra—there; mahatäm—of the powerful; jévaù—the living being; jévasya—of the living being; jévanam—subsistence.TRANSLATIONThose who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.

(SB. 1.18.13)

tulayäma lavenäpi na svargaà näpunar-bhavambhagavat-saìgi-saìgasya martyänäà kim utäçiñaùSYNONYMStulayäma—to be balanced with; lavena—by a moment; api—even; na—never; svargam—heavenly planets; na—nor; apunaù-bhavam—liberation from matter; bhagavat-saìgi—devotee of the Lord; saìgasya—of the association; martyänäm—those who are meant for death; kim—what is there; uta—to speak of; äçiñaù—worldly benediction.TRANSLATIONThe value of a moment’s association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.

(SB. 2.1.1)

çré-çuka uväcavaréyän eña te praçnaù kåto loka-hitaà nåpaätmavit-sammataù puàsäà çrotavyädiñu yaù paraùSYNONYMSçré-çukaù uväca—Çré Çukadeva Gosvämé said; varéyän—glorious; eñaù—this; te—your; praçnaù—question; kåtaù—made by you; loka-hitam—beneficial for all men; nåpa—O King; ätmavit—transcendentalist; sammataù—approved; puàsäm—of all men; çrotavya-ädiñu—in all kinds of hearing; yaù—what is; paraù—the supreme.TRANSLATIONÇré Çukadeva Gosvämé said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this

question is the prime subject matter for hearing, and it is approved by all transcendentalists.

(SB. 2.1.2.)

çrotavyädéni räjendra nåëäà santi sahasraçaùapaçyatäm ätma-tattvaà gåheñu gåha-medhinämSYNONYMSçrotavya-ädéni—subject matters for hearing; räjendra—O Emperor; nåëäm—of human society; santi—there are; sahasraçaù—hundreds and thousands; apaçyatäm—of the blind; ätma-tattvam—knowledge of self, the ultimate truth; gåheñu—at home; gåha-medhinäm—of persons too materially engrossed.TRANSLATIONThose persons who are materially engrossed, being blind to the knowledge of ultimate truth, leave many subject matters for hearing in human society, O Emperor.

(SB. 2.1.3)

nidrayä hriyate naktaà vyaväyena ca vä vayaùdivä cärthehayä räjan kuöumba-bharaëena väSYNONYMSnidrayä—by sleeping; hriyate—wastes; naktam—night; vyaväyena—sex indulgence; ca—also; vä—either; vayaù—duration of life; divä—days; ca—and; artha—economic; éhayä—development; räjan—O King; kuöumba—family members; bharaëena—maintaining; vä—either.TRANSLATIONThe lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.

(SB. 2.1.4)

dehäpatya-kalaträdiñv ätma-sainyeñv asatsv apiteñäà pramatto nidhanaà paçyann api na paçyatiSYNONYMSdeha—body; apatya—children; kalatra—wife; ädiñu—and in everything in relation to them; ätma—own; sainyeñu—fighting soldiers; asatsu—

fallible; api—in spite of; teñäm—of all of them; pramattaù—too attached; nidhanam—destruction; paçyan—having been experienced; api—although; na—does not; paçyati—see it.TRANSLATIONPersons devoid of ätma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.

(SB. 2.1.5)

tasmäd bhärata sarvätmä bhagavän éçvaro hariùçrotavyaù kértitavyaç ca smartavyaç cecchatäbhayamSYNONYMStasmät—for this reason; bhärata—O descendant of Bharata; sarvätmä—the Supersoul; bhagavän—the Supreme Personality of Godhead; éçvaraù—the controller; hariù—the Lord, who vanquishes all miseries; çrotavyaù—is to be heard; kértitavyaù—to be glorified; ca—also; smartavyaù—to be remembered; ca—and; icchatä—of one who desires; abhayam—freedom.TRANSLATIONO descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.

(SB. 2.1.6)

etävän säìkhya-yogäbhyäà sva-dharma-pariniñöhayäjanma-läbhaù paraù puàsäm ante näräyaëa-småtiùSYNONYMSetävän—all these; säìkhya—complete knowledge of matter and spirit; yogäbhyäm—knowledge of mystic power; sva-dharma—particular occupational duty; pariniñöhayä—by full perception; janma—birth; läbhaù—gain; paraù—the supreme; puàsäm—of a person; ante—at the end; näräyaëa—the Personality of Godhead; småtiù—remembrance.TRANSLATIONThe highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by

perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.

(SB. 2.1.8)

idaà bhägavataà näma puräëaà brahma-sammitamadhétavän dväparädau pitur dvaipäyanäd ahamSYNONYMSidam—this; bhägavatam—Çrémad-Bhägavatam; näma—of the name; puräëam—Vedic supplement; brahma-sammitam—approved as the essence of the Vedas; adhétavän—studied; dväpara-ädau—at the end of the Dväpara-yuga; pituù—from my father; dvaipäyanät—Dvaipäyana Vyäsadeva; aham—myself.TRANSLATIONAt the end of the Dväpara-yuga, I studied this great supplement of Vedic literature named Çrémad-Bhägavatam, which is equal to all the Vedas, from my father, Çréla Dvaipäyana Vyäsadeva.

(SB. 2.1.11)

etan nirvidyamänänäm icchatäm akuto-bhayamyoginäà nåpa nirëétaà harer nämänukértanamSYNONYMSetat—it is; nirvidyamänänäm—of those who are completely free from all material desires; icchatäm—of those who are desirous of all sorts of material enjoyment; akutaù-bhayam—free from all doubts and fear; yoginäm—of all who are self-satisfied; nåpa—O King; nirëétam—decided truth; hareù—of the Lord, Çré Kåñëa; näma—holy name; anu—after someone, always; kértanam—chanting.TRANSLATIONO King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

(SB. 2.2.37)

pibanti ye bhagavata ätmanaù satäà kathämåtaà çravaëa-puöeñu sambhåtampunanti te viñaya-vidüñitäçayaà vrajanti tac-caraëa-saroruhäntikamSYNONYMSpibanti—who drink; ye—those; bhagavataù—of the Personality of Godhead; ätmanaù—of the most dear; satäm—of devotees; kathä-amåtam—the nectar of the messages; çravaëa-puöeñu—within the earholes; sambhåtam—fully filled; punanti—purify; te—their; viñaya—material enjoyment; vidüñita-äçayam—polluted aim of life; vrajanti—do go back; tat—the Lord’s; caraëa—feet; saroruha-antikam—near the lotus.TRANSLATIONThose who drink through aural reception, fully filled with the nectarean message of Lord Kåñëa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

(SB. 2.3.10)

akämaù sarva-kämo vä mokña-käma udära-dhéùtévreëa bhakti-yogena yajeta puruñaà paramSYNONYMSakämaù—one who has transcended all material desires; sarva-kämaù—one who has the sum total of material desires; vä—either; mokña-kämaù—one who desires liberation; udära-dhéù—with broader intelligence; tévreëa—with great force; bhakti-yogena—by devotional service to the Lord; yajeta—should worship; puruñam—the Lord; param—the supreme whole.TRANSLATIONA person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.

(SB. 2.3.17)

äyur harati vai puàsäm udyann astaà ca yann asautasyarte yat-kñaëo néta uttama-çloka-värtayäSYNONYMS

äyuù—duration of life; harati—decreases; vai—certainly; puàsäm—of the people; udyan—rising; astam—setting; ca—also; yan—moving; asau—the sun; tasya—of one who glorifies the Lord; åte—except; yat—by whom; kñaëaù—time; nétaù—utilized; uttama-çloka—the all-good Personality of Godhead; värtayä—in the topics of.TRANSLATIONBoth by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.

(SB. 2.3.18)

taravaù kià na jévanti bhasträù kià na çvasanty utana khädanti na mehanti kià gräme paçavo ’pareSYNONYMStaravaù—the trees; kim—whether; na—do not; jévanti—live; bhasträù—bellows; kim—whether; na—do not; çvasanti—breathe; uta—also; na—do not; khädanti—eat; na—do not; mehanti—discharge semen; kim—whether; gräme—in the locality; paçavaù—beastly living being; apare—others.TRANSLATIONDo the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?

(SB. 2.3.19)

çva-viò-varähoñöra-kharaiù saàstutaù puruñaù paçuùna yat-karëa-pathopeto jätu näma gadägrajaùSYNONYMSçva—a dog; viö-varäha—the village hog who eats stool; uñöra—the camel; kharaiù—and by the asses; saàstutaù—perfectly praised; puruñaù—a person; paçuù—animal; na—never; yat—of him; karëa—ear; patha—path; upetaù—reached; jätu—at any time; näma—the holy name; gadägrajaù—Lord Kåñëa, the deliver from all evils.TRANSLATIONMen who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Çré Kåñëa, the deliverer from evils.

(SB. 2.4.18)

kiräta-hüëändhra-pulinda-pulkaçä äbhéra-çumbhä yavanäù khasädayaùye ’nye ca päpä yad-apäçrayäçrayäù çudhyanti tasmai prabhaviñëave namaùSYNONYMSkiräta—a province of old Bhärata; hüëa—part of Germany and Russia; ändhra—a province of southern India; pulinda—the Greeks; pulkaçäù—another province; äbhéra—part of old Sind; çumbhäù—another province; yavanäù—the Turks; khasa-ädayaù—the Mongolian province; ye—even those; anye—others; ca—also; päpäù—addicted to sinful acts; yat—whose; apäçraya-äçrayäù—having taken shelter of the devotees of the Lord; çudhyanti—at once purified; tasmai—unto Him; prabhaviñëave—unto the powerful Viñëu; namaù—my respectful obeisances.TRANSLATIONKiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.

(SB. 2.4.20)

çriyaù patir yajïa-patiù prajä-patir dhiyäà patir loka-patir dharä-patiùpatir gatiç cändhaka-våñëi-sätvatäà prasédatäà me bhagavän satäà patiùSYNONYMSçriyaù—all opulence; patiù—the owner; yajïa—of sacrifice; patiù—the director; prajä-patiù—the leader of all living entities; dhiyäm—of intelligence; patiù—the master; loka-patiù—the proprietor of all planets; dharä—earth; patiù—the supreme; patiù—head; gatiù—destination; ca—also; andhaka—one of the kings of the Yadu dynasty; våñëi—the first king of the Yadu dynasty; sätvatäm—the Yadus; prasédatäm—be merciful; me—upon me; bhagavän—Lord Çré Kåñëa; satäm—of all devotees; patiù—the Lord.TRANSLATION

May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.

(SB. 2.9.33)

aham eväsam evägre nänyad yat sad-asat parampaçcäd ahaà yad etac ca yo ’vaçiñyeta so ’smy ahamSYNONYMSaham—I, the Personality of Godhead; eva—certainly; äsam—existed; eva—only; agre—before the creation; na—never; anyat—anything else; yat—all those; sat—the effect; asat—the cause; param—the supreme; paçcät—at the end; aham—I, the Personality of Godhead; yat—all these; etat—creation; ca—also; yaù—everything; avaçiñyeta—remains; saù—that; asmi—I am; aham—I, the Personality of Godhead.TRANSLATIONBrahmä, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.

(SB. 2.9.34)

åte ’rthaà yat pratéyeta na pratéyeta cätmanitad vidyäd ätmano mäyäà yathäbhäso yathä tamaùSYNONYMSåte—without; artham—value; yat—that which; pratéyeta—appears to be; na—not; pratéyeta—appears to be; ca—and; ätmani—in relation to Me; tat—that; vidyät—you must know; ätmanaù—My; mäyäm—illusory energy; yathä—just as; äbhäsaù—the reflection; yathä—as; tamaù—the darkness.TRANSLATION

O Brahmä, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

(SB. 2.9.35)

yathä mahänti bhütäni bhüteñüccävaceñv anupraviñöäny apraviñöäni tathä teñu na teñv ahamSYNONYMSyathä—just as; mahänti—the universal; bhütäni—elements; bhüteñu ucca-avaceñu—in the minute and gigantic; anu—after; praviñöäni—entered; apraviñöäni—not entered; tathä—so; teñu—in them; na—not; teñu—in them; aham—Myself.TRANSLATIONO Brahmä, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

(SB. 2.9.36)

etävad eva jijïäsyaà tattva-jijïäsunätmanaùanvaya-vyatirekäbhyäà yat syät sarvatra sarvadäSYNONYMSetävat—up to this; eva—certainly; jijïäsyam—is to be inquired; tattva—the Absolute Truth; jijïäsunä—by the student; ätmanaù—of the Self; anvaya—directly; vyatirekäbhyäm—indirectly; yat—whatever; syät—it may be; sarvatra—in all space and time; sarvadä—in all circumstances.TRANSLATIONA person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

(SB. 2.10.6)

nirodho ’syänuçayanam ätmanaù saha çaktibhiùmuktir hitvänyathä rüpaà sva-rüpeëa vyavasthitiùSYNONYMS

nirodhaù—the winding up of the cosmic manifestation; asya—of His; anuçayanam—the lying down of the puruña incarnation Mahä-Viñëu in mystic slumber; ätmanaù—of the living entities; saha—along with; çaktibhiù—with the energies; muktiù—liberation; hitvä—giving up; anyathä—otherwise; rüpam—form; sva-rüpeëa—in constitutional form; vyavasthitiù—permanent situation.TRANSLATIONThe merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahä-Viñëu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.

(SB. 3.2.12)

yan martya-lélaupayikaà sva-yoga-mäyä-balaà darçayatä gåhétamvismäpanaà svasya ca saubhagarddheù paraà padaà bhüñaëa-bhüñaëäìgamSYNONYMSyat—His eternal form which; martya—mortal world; lélä-upayikam—just suitable for the pastimes; sva-yoga-mäyä-balam—potency of the internal energy; darçayatä—for manifestation; gåhétam—discovered; vismäpanam—wonderful; svasya—of His own; ca—and; saubhaga-åddheù—of the opulent; param—supreme; padam—ultimate stand; bhüñaëa—ornament; bhüñaëa-aìgam—of the ornaments.TRANSLATIONThe Lord appeared in the mortal world by His internal potency, yoga-mäyä. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuëöha. Thus His [Çré Kåñëa’s] transcendental body is the ornament of all ornaments.

(SB.3.15.43)

tasyäravinda-nayanasya padäravinda-kiïjalka-miçra-tulasé-makaranda-väyuù

antar-gataù sva-vivareëa cakära teñäà saìkñobham akñara-juñäm api citta-tanvoùSYNONYMStasya—of Him; aravinda-nayanasya—of the lotus-eyed Lord; pada-aravinda—of the lotus feet; kiïjalka—with the toes; miçra—mixed; tulasé—the tulasé leaves; makaranda—fragrance; väyuù—breeze; antaù-gataù—entered within; sva-vivareëa—through their nostrils; cakära—made; teñäm—of the Kumäras; saìkñobham—agitation for change; akñara-juñäm—attached to impersonal Brahman realization; api—even though; citta-tanvoù—in both mind and body.TRANSLATIONWhen the breeze carrying the aroma of tulasé leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

(SB. 3.25.21)

titikñavaù käruëikäù suhådaù sarva-dehinämajäta-çatravaù çäntäù sädhavaù sädhu-bhüñaëäùSYNONYMStitikñavaù—tolerant; käruëikäù—merciful; suhådaù—friendly; sarva-dehinäm—to all living entities; ajäta-çatravaù—inimical to none; çäntäù—peaceful; sädhavaù—abiding by scriptures; sädhu-bhüñaëäù—adorned with sublime characteristics.TRANSLATIONThe symptoms of a sädhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.

(SB. 3.25.25)

satäà prasaìgän mama vérya-saàvido bhavanti håt-karëa-rasäyanäù kathäùtaj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyatiSYNONYMSsatäm—of pure devotees; prasaìgät—through the association; mama—My; vérya—wonderful activities; saàvidaù—by discussion of; bhavanti—

become; håt—to the heart; karëa—to the ear; rasa-ayanäù—pleasing; kathäù—the stories; tat—of that; joñaëät—by cultivation; äçu—quickly; apavarga—of liberation; vartmani—on the path; çraddhä—firm faith; ratiù—attraction; bhaktiù—devotion; anukramiñyati—will follow in order.TRANSLATIONIn the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

(SB. 3.29.13)

sälokya-särñöi-sämépya-särüpyaikatvam apy utadéyamänaà na gåhëanti vinä mat-sevanaà janäùSYNONYMSsälokya—living on the same planet; särñöi—having the same opulence; sämépya—to be a personal associate; särüpya—having the same bodily features; ekatvam—oneness; api—also; uta—even; déyamänam—being offered; na—not; gåhëanti—do accept; vinä—without; mat—My; sevanam—devotional service; janäù—pure devotees.TRANSLATIONA pure devotee does not accept any kind of liberation—sälokya, särñöi, sämépya, särüpya or ekatva—even though they are offered by the Supreme Personality of Godhead.(Total 78 slokas)

Side two

(SB. 3.31.1)

çré-bhagavän uväcakarmaëä daiva-netreëa jantur dehopapattayestriyäù praviñöa udaraà puàso retaù-kaëäçrayaùSYNONYMSçré-bhagavän uväca—the Supreme Personality of Godhead said; karmaëä—by the result of work; daiva-netreëa—under the supervision of the Lord; jantuù—the living entity; deha—a body; upapattaye—for

obtaining; striyäù—of a woman; praviñöaù—enters; udaram—the womb; puàsaù—of a man; retaù—of semen; kaëa—a particle; äçrayaù—dwelling in.TRANSLATIONThe Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

(SB. 3.33.6)

yan-nämadheya-çravaëänukértanäd yat-prahvaëäd yat-smaraëäd api kvacitçvädo ’pi sadyaù savanäya kalpate kutaù punas te bhagavan nu darçanätSYNONYMSyat—of whom (the Supreme Personality of Godhead); nämadheya—the name; çravaëa—hearing; anukértanät—by chanting; yat—to whom; prahvaëät—by offering obeisances; yat—whom; smaraëät—by remembering; api—even; kvacit—at any time; çva-adaù—a dog-eater; api—even; sadyaù—immediately; savanäya—for performing Vedic sacrifices; kalpate—becomes eligible; kutaù—what to speak of; punaù—again; te—You; bhagavan—O Supreme Personality of Godhead; nu—then; darçanät—by seeing face to face.TRANSLATIONTo say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

(SB. 3.33.7)

aho bata çva-paco ’to garéyän yaj-jihvägre vartate näma tubhyamtepus tapas te juhuvuù sasnur äryä brahmänücur näma gåëanti ye teSYNONYMS

aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän—worshipable; yat—of whom; jihvä-agre—on the tip of the tongue; vartate—is; näma—the holy name; tubhyam—unto You; tepuù tapaù—practiced austerities; te—they; juhuvuù—executed fire sacrifices; sasnuù—took bath in the sacred rivers; äryäù—Äryans; brahma anücuù—studied the Vedas; näma—the holy name; gåëanti—accept; ye—they who; te—Your.TRANSLATIONOh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Äryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

(SB. 4.3.23)sattvaà viçuddhaà vasudeva-çabditaà yad éyate tatra pumän apävåtaùsattve ca tasmin bhagavän väsudevo hy adhokñajo me namasä vidhéyateSYNONYMSsattvam—consciousness; viçuddham—pure; vasudeva—Vasudeva; çabditam—known as; yat—because; éyate—is revealed; tatra—there; pumän—the Supreme Person; apävåtaù—without any covering; sattve—in consciousness; ca—and; tasmin—in that; bhagavän—the Supreme Personality of Godhead; väsudevaù—Väsudeva; hi—because; adhokñajaù—transcendental; me—by me; namasä—with obeisances; vidhéyate—worshiped.TRANSLATIONI am always engaged in offering obeisances to Lord Väsudeva in pure Kåñëa consciousness. Kåñëa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Väsudeva, is revealed without any covering.

(SB. 4.22.39)

yat-päda-paìkaja-paläça-viläsa-bhaktyä karmäçayaà grathitam udgrathayanti santaù

tadvan na rikta-matayo yatayo ’pi ruddha-sroto-gaëäs tam araëaà bhaja väsudevamSYNONYMSyat—whose; päda—feet; paìkaja—lotus; paläça—petals or toes; viläsa—enjoyment; bhaktyä—by devotional service; karma—fruitive activities; äçayam—desire; grathitam—hard knot; udgrathayanti—root out; santaù—devotees; tat—that; vat—like; na—never; rikta-matayaù—persons devoid of devotional service; yatayaù—ever-increasingly trying; api—even though; ruddha—stopped; srotaù-gaëäù—the waves of sense enjoyment; tam—unto Him; araëam—worthy to take shelter; bhaja—engage in devotional service; väsudevam—unto Kåñëa, the son of Vasudeva.TRANSLATIONThe devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees—the jïänés and yogés—although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kåñëa, the son of Vasudeva.

(SB. 4.29.18-20)

deho rathas tv indriyäçvaù saàvatsara-rayo ’gatiùdvi-karma-cakras tri-guëa-dhvajaù païcäsu-bandhuraùmano-raçmir buddhi-süto hån-néòo dvandva-kübaraùpaïcendriyärtha-prakñepaù sapta-dhätu-varüthakaùäkütir vikramo bähyo måga-tåñëäà pradhävatiekädaçendriya-camüù païca-sünä-vinoda-kåtSYNONYMSdehaù—body; rathaù—chariot; tu—but; indriya—the knowledge-acquiring senses; açvaù—the horses; saàvatsara—total years; rayaù—duration of life; agatiù—without advancing; dvi—two; karma—activities; cakraù—wheels; tri—three; guëa—modes of nature; dhvajaù—flags; païca—five; asu—life airs; bandhuraù—bondage; manaù—the mind; raçmiù—rope; buddhi—intelligence; sütaù—chariot driver; håt—heart; néòaù—sitting place; dvandva—duality; kübaraù—the posts for the harness; païca—five; indriya-artha—sense objects; prakñepaù—weapons; sapta—seven; dhätu—elements; varüthakaù—coverings; äkütiù—attempts of the five working senses; vikramaù—prowess or

processes; bähyaù—external; måga-tåñëäm—false aspiration; pradhävati—runs after; ekädaça—eleven; indriya—senses; camüù—soldiers; païca—five; sünä—envy; vinoda—pleasure; kåt—doing.TRANSLATIONNärada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot’s flags. The five types of life air constitute the living entity’s bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.

(SB. 4.31.14)

yathä taror müla-niñecanena tåpyanti tat-skandha-bhujopaçäkhäùpräëopahäräc ca yathendriyäëäà tathaiva sarvärhaëam acyutejyäSYNONYMSyathä—as; taroù—of a tree; müla—the root; niñecanena—by watering; tåpyanti—are satisfied; tat—its; skandha—trunk; bhuja—branches; upaçäkhäù—and twigs; präëa—the life air; upahärät—by feeding; ca—and; yathä—as; indriyäëäm—of the senses; tathä eva—similarly; sarva—of all demigods; arhaëam—worship; acyuta—of the Supreme Personality of Godhead; ijyä—worship.TRANSLATIONAs pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

(SB. 5.5.1)

åñabha uväcanäyaà deho deha-bhäjäà nåloke kañöän kämän arhate viò-bhujäà yetapo divyaà putrakä yena sattvaà çuddhyed yasmäd brahma-saukhyaà tv anantamSYNONYMSåñabhaù uväca—Lord Åñabhadeva said; na—not; ayam—this; dehaù—body; deha-bhäjäm—of all living entities who have accepted material bodies; nå-loke—in this world; kañöän—troublesome; kämän—sense gratification; arhate—deserves; viö-bhujäm—of stool-eaters; ye—which; tapaù—austerities and penances; divyam—divine; putrakäù—My dear sons; yena—by which; sattvam—the heart; çuddhyet—becomes purified; yasmät—from which; brahma-saukhyam—spiritual happiness; tu—certainly; anantam—unending.TRANSLATIONLord Åñabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.

(SB. 5.5.2)

mahat-seväà dväram ähur vimuktes tamo-dväraà yoñitäà saìgi-saìgammahäntas te sama-cittäù praçäntä vimanyavaù suhådaù sädhavo yeSYNONYMSmahat-seväm—service to the spiritually advanced persons called mahätmäs; dväram—the way; ähuù—they say; vimukteù—of liberation; tamaù-dväram—the way to the dungeon of a dark, hellish condition of life; yoñitäm—of women; saìgi—of associates; saìgam—association; mahäntaù—highly advanced in spiritual understanding; te—they; sama-

cittäù—persons who see everyone in a spiritual identity; praçäntäù—very peaceful, situated in Brahman or Bhagavän; vimanyavaù—without anger (one must distribute Kåñëa consciousness to persons who are hostile without becoming angry at them); suhådaù—well-wishers of everyone; sädhavaù—qualified devotees, without abominable behavior; ye—they who.TRANSLATIONOne can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord’s existence or wants to associate with the Personality of Godhead, one should render service to the mahätmäs. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahätmäs are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahätmäs.

(SB. 5.5.4)

nünaà pramattaù kurute vikarma yad indriya-prétaya äpåëotina sädhu manye yata ätmano ’yam asann api kleçada äsa dehaùSYNONYMSnünam—indeed; pramattaù—mad; kurute—performs; vikarma—sinful activities forbidden in the scriptures; yat—when; indriya-prétaye—for sense gratification; äpåëoti—engages; na—not; sädhu—befitting; manye—I think; yataù—by which; ätmanaù—of the soul; ayam—this; asan—being temporary; api—although; kleça-daù—giving misery; äsa—became possible; dehaù—the body.TRANSLATIONWhen a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself

again in the activities of sense gratification by which he perpetually gets material bodies one after another.

(SB. 5.5.5)

paräbhavas tävad abodha-jäto yävan na jijïäsata ätma-tattvamyävat kriyäs tävad idaà mano vai karmätmakaà yena çaréra-bandhaùSYNONYMSparäbhavaù—defeat, misery; tävat—so long; abodha-jätaù—produced from ignorance; yävat—as long as; na—not; jijïäsate—inquires about; ätma-tattvam—the truth of the self; yävat—as long as; kriyäù—fruitive activities; tävat—so long; idam—this; manaù—mind; vai—indeed; karma-ätmakam—absorbed in material activities; yena—by which; çaréra-bandhaù—bondage in this material body.TRANSLATIONAs long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmätmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.

(SB. 5.5.8)

puàsaù striyä mithuné-bhävam etaà tayor mitho hådaya-granthim ähuùato gåha-kñetra-sutäpta-vittair janasya moho ’yam ahaà mametiSYNONYMSpuàsaù—of a male; striyäù—of a female; mithuné-bhävam—attraction for sexual life; etam—this; tayoù—of both of them; mithaù—between one another; hådaya-granthim—the knot of the hearts; ähuù—they call; ataù—thereafter; gåha—by home; kñetra—field; suta—children; äpta—relatives; vittaiù—and by wealth; janasya—of the living being; mohaù—illusion; ayam—this; aham—I; mama—mine; iti—thus.TRANSLATIONThe attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to

his body, home, property, children, relatives and wealth. In this way one increases life’s illusions and thinks in terms of “I and mine.”

(SB. 5.5.18)

gurur na sa syät sva-jano na sa syät pitä na sa syäj janané na sä syätdaivaà na tat syän na patiç ca sa syän na mocayed yaù samupeta-måtyumSYNONYMSguruù—a spiritual master; na—not; saù—he; syät—should become; sva-janaù—a relative; na—not; saù—such a person; syät—should become; pitä—a father; na—not; saù—he; syät—should become; janané—a mother; na—not; sä—she; syät—should become; daivam—the worshipable deity; na—not; tat—that; syät—should become; na—not; patiù—a husband; ca—also; saù—he; syät—should become; na—not; mocayet—can deliver; yaù—who; samupeta-måtyum—one who is on the path of repeated birth and death.TRANSLATION“One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.

(SB. 5.12.12)

rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd väna cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-’bhiñekamSYNONYMSrahügaëa—O King Rahügaëa; etat—this knowledge; tapasä—by severe austerities and penances; na yäti—does not become revealed; na—not; ca—also; ijyayä—by a great arrangement for worshiping the Deity; nirvapaëät—or from finishing all material duties and accepting sannyäsa; gåhät—from ideal householder life; vä—or; na—nor; chandasä—by observing celibacy or studying Vedic literature; na eva—nor; jala-agni-süryaiù—by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinä—without; mahat—of the great devotees; päda-rajaù—the dust of the lotus feet; abhiñekam—smearing all over the body.

TRANSLATIONMy dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vänaprastha, accepting sannyäsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.

(SB. 5.18.12)

yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräùharäv abhaktasya kuto mahad-guëä manorathenäsati dhävato bahiùSYNONYMSyasya—of whom; asti—there is; bhaktiù—devotional service; bhagavati—to the Supreme Personality of Godhead; akiïcanä—without any motive; sarvaiù—with all; guëaiù—good qualities; tatra—there (in that person); samäsate—reside; suräù—all the demigods; harau—unto the Supreme Personality of Godhead; abhaktasya—of a person who is not devoted; kutaù—where; mahat-guëäù—good qualities; manorathena—by mental speculation; asati—in the temporary material world; dhävataù—who is running; bahiù—outside.TRANSLATIONAll the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?

(SB. 5.19.27)

satyaà diçaty arthitam arthito nåëäà naivärthado yat punar arthitä yataùsvayaà vidhatte bhajatäm anicchatäm icchäpidhänaà nija-päda-pallavamSYNONYMSsatyam—certainly; diçati—He offers; arthitam—the object prayed for; arthitaù—being prayed to; nåëäm—by the human beings; na—not; eva—indeed; artha-daù—the bestower of benedictions; yat—which; punaù—again; arthitä—a demand for a benediction; yataù—from which; svayam—personally; vidhatte—He gives; bhajatäm—unto those engaged in His service; anicchatäm—although not desiring it; icchä-pidhänam—which covers all desirable things; nija-päda-pallavam—His own lotus feet.TRANSLATIONThe Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality’s special mercy.

(SB. 6.1.10)

kvacin nivartate ’bhadrät kvacic carati tat punaùpräyaçcittam atho ’pärthaà manye kuïjara-çaucavatSYNONYMSkvacit—sometimes; nivartate—ceases; abhadrät—from sinful activity; kvacit—sometimes; carati—commits; tat—that (sinful activity); punaù—again; präyaçcittam—the process of atonement; atho—therefore; apärtham—useless; manye—I consider; kuïjara-çaucavat—exactly like the bathing of an elephant.TRANSLATIONSometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land.

(SB. 6.1.13)

tapasä brahmacaryeëa çamena ca damena ca tyägena satya-çaucäbhyäà yamena niyamena vädeha-väg-buddhijaà dhérä dharmajïäù çraddhayänvitäùkñipanty aghaà mahad api veëu-gulmam ivänalaùSYNONYMStapasä—by austerity or voluntary rejection of material enjoyment; brahmacaryeëa—by celibacy (the first austerity); çamena—by controlling the mind; ca—and; damena—by fully controlling the senses; ca—also; tyägena—by voluntarily giving charity to good causes; satya—by truthfulness; çaucäbhyäm—and by following regulative principles to keep oneself internally and externally clean; yamena—by avoiding cursing and violence; niyamena—by regularly chanting the holy name of the Lord; vä—and; deha-väk-buddhi-jam—performed by the body, words and intelligence; dhéräù—those who are sober; dharma-jïäù—fully imbued with knowledge of religious principles; çraddhayä anvitäù—endowed with faith; kñipanti—destroy; agham—all kinds of sinful activities; mahat api—although very great and abominable; veëu-gulmam—the dried creepers beneath a bamboo tree; iva—like; analaù—fire.TRANSLATIONTo concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind. These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.

(SB. 6. 1.15)

kecit kevalayä bhaktyä väsudeva-paräyaëäùaghaà dhunvanti kärtsnyena néhäram iva bhäskaraùSYNONYMSkecit—some people; kevalayä bhaktyä—by executing unalloyed devotional service; väsudeva—to Lord Kåñëa, the all-pervading Supreme

Personality of Godhead; paräyaëäù—completely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); agham—all kinds of sinful reactions; dhunvanti—destroy; kärtsnyena—completely (with no possibility that sinful desires will revive); néhäram—fog; iva—like; bhäskaraù—the sun.TRANSLATIONOnly a rare person who has adopted complete, unalloyed devotional service to Kåñëa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.

(SB. 6.2.18)

ajïänäd athavä jïänäd uttamaçloka-näma yatsaìkértitam aghaà puàso dahed edho yathänalaùSYNONYMSajïänät—out of ignorance; athavä—or; jïänät—with knowledge; uttamaçloka—of the Supreme Personality of Godhead; näma—the holy name; yat—that which; saìkértitam—chanted; agham—sin; puàsaù—of a person; dahet—burns to ashes; edhaù—dry grass; yathä—just as; analaù—fire.TRANSLATIONAs a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one’s sinful activities.

(SB. 6.3.19)

dharmaà tu säkñäd bhagavat-praëétaà na vai vidur åñayo näpi deväùna siddha-mukhyä asurä manuñyäù kuto nu vidyädhara-cäraëädayaùSYNONYMSdharmam—real religious principles, or bona fide laws of religion; tu—but; säkñät—directly; bhagavat—by the Supreme Personality of Godhead; praëétam—enacted; na—not; vai—indeed; viduù—they know; åñayaù—the great åñis such as Bhågu; na—not; api—also; deväù—the demigods; na—nor; siddha-mukhyäù—the chief leaders of Siddhaloka; asuräù—the

demons; manuñyäù—the inhabitants of Bhürloka, the human beings; kutaù—where; nu—indeed; vidyädhara—the lesser demigods known as Vidyädharas; cäraëa—the residents of the planets where people are by nature great musicians and singers; ädayaù—and so on.TRANSLATIONReal religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great åñis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyädharas and Cäraëas.

(SB. 6.3.20-21)

svayambhür näradaù çambhuù kumäraù kapilo manuùprahlädo janako bhéñmo balir vaiyäsakir vayamdvädaçaite vijänémo dharmaà bhägavataà bhaöäùguhyaà viçuddhaà durbodhaà yaà jïätvämåtam açnuteSYNONYMSsvayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva; kumäraù—the four Kumäras; kapilaù—Lord Kapila; manuù—Sväyambhuva Manu; prahlädaù—Prahläda Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather Bhéñma; baliù—Bali Mahäräja; vaiyäsakiù—Çukadeva, the son of Vyäsadeva; vayam—we; dvädaça—twelve; ete—these; vijänémaù—know; dharmam—real religious principles; bhägavatam—which teach a person how to love the Supreme Personality of Godhead; bhaöäù—O my dear servants; guhyam—very confidential; viçuddham—transcendental, not contaminated by the material modes of nature; durbodham—not easily understood; yam—which; jïätvä—understanding; amåtam—eternal life; açnute—he enjoys.TRANSLATIONLord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhägavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if

by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.

(SB. 6.3.22)

etävän eva loke ’smin puàsäà dharmaù paraù småtaùbhakti-yogo bhagavati tan-näma-grahaëädibhiùSYNONYMSetävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—of the living entities; dharmaù—the religious principles; paraù—transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead (not to the demigods); tat—His; näma—of the holy name; grahaëa-ädibhiù—beginning with chanting.TRANSLATIONDevotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.

(SB. 6.3.31)

tasmät saìkértanaà viñëor jagan-maìgalam aàhasämmahatäm api kauravya viddhy aikäntika-niñkåtamSYNONYMStasmät—therefore; saìkértanam—the congregational chanting of the holy name; viñëoù—of Lord Viñëu; jagat-maìgalam—the most auspicious performance within this material world; aàhasäm—for sinful activities; mahatäm api—even though very great; kauravya—O descendant of the Kuru family; viddhi—understand; aikäntika—the ultimate; niñkåtam—atonement.TRANSLATIONÇukadeva Gosvämé continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the saìkértana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.

(SB. 6.14.5)

muktänäm api siddhänäà näräyaëa-paräyaëaùsudurlabhaù praçäntätmä koöiñv api mahä-muneSYNONYMSmuktänäm—of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api—even; siddhänäm—who are perfect (because they understand the insignificance of bodily comforts); näräyaëa-paräyaëaù—a person who has concluded that Näräyaëa is the Supreme; su-durlabhaù—very rarely found; praçänta—fully pacified; ätmä—whose mind; koöiñu—out of millions and trillions; api—even; mahä-mune—O great sage.TRANSLATIONO great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Näräyaëa, or Kåñëa. Such devotees, who are fully peaceful, are extremely rare.

(SB. 6.17.28)

näräyaëa-paräù sarve na kutaçcana bibhyatisvargäpavarga-narakeñvapi tulyärtha-darçinaùSYNONYMSnäräyaëa-paräù—pure devotees, who are interested only in the service of Näräyaëa, the Supreme Personality of Godhead; sarve—all; na—not; kutaçcana—anywhere; bibhyati—are afraid; svarga—in the higher planetary systems; apavarga—in liberation; narakeñu—and in hell; api—even; tulya—equal; artha—value; darçinaù—who see.TRANSLATIONDevotees solely engaged in the devotional service of the Supreme Personality of Godhead, Näräyaëa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.

(SB. 7.1.30)

kämäd dveñäd bhayät snehäd yathä bhaktyeçvare manaùäveçya tad-aghaà hitvä bahavas tad-gatià gatäùSYNONYMSkämät—from lust; dveñät—from hatred; bhayät—from fear; snehät—from affection; yathä—as well as; bhaktyä—by devotion; éçvare—in the Supreme; manaù—the mind; äveçya—absorbing; tat—of that; agham—

sin; hitvä—giving up; bahavaù—many; tat—of that; gatim—path of liberation; gatäù—attained.TRANSLATIONMany, many persons have attained liberation simply by thinking of Kåñëa with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Kåñëa’s mercy simply by concentrating one’s mind upon Him.

(SB. 7.5.5)

çré-prahläda uväcatat sädhu manye ’sura-varya dehinäà sadä samudvigna-dhiyäm asad-grahäthitvätma-pätaà gåham andha-küpaà vanaà gato yad dharim äçrayetaSYNONYMSçré-prahlädaù uväca—Prahläda Mahäräja replied; tat—that; sädhu—very good, or the best part of life; manye—I think; asura-varya—O King of the asuras; dehinäm—of persons who have accepted the material body; sadä—always; samudvigna—full of anxieties; dhiyäm—whose intelligence; asat-grahät—because of accepting the temporary body or bodily relations as real (thinking “I am this body, and everything belonging to this body is mine”); hitvä—giving up; ätma-pätam—the place where spiritual culture or self-realization is stopped; gåham—the bodily concept of life, or household life; andha-küpam—which is nothing but a blind well (where there is no water but one nonetheless searches for water); vanam—to the forest; gataù—going; yat—which; harim—the Supreme personality of Godhead; äçrayeta—may take shelter of.TRANSLATIONPrahläda Mahäräja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Våndävana, where only Kåñëa consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.

(SB. 7.5.23-24)

çré-prahräda uväcaçravaëaà kértanaà viñëoù smaraëaà päda-sevanamarcanaà vandanaà däsyaà sakhyam ätma-nivedanamiti puàsärpitä viñëau bhaktiç cen nava-lakñaëäkriyeta bhagavaty addhä tan manye ’dhétam uttamamSYNONYMSçré-prahrädaù uväca—Prahläda Mahäräja said; çravaëam—hearing; kértanam—chanting; viñëoù—of Lord Viñëu (not anyone else); smaraëam—remembering; päda-sevanam—serving the feet; arcanam—offering worship (with ñoòaçopacära, the sixteen kinds of paraphernalia); vandanam—offering prayers; däsyam—becoming the servant; sakhyam—becoming the best friend; ätma-nivedanam—surrendering everything, whatever one has; iti—thus; puàsä arpitä—offered by the devotee; viñëau—unto Lord Viñëu (not to anyone else); bhaktiù—devotional service; cet—if; nava-lakñaëä—possessing nine different processes; kriyeta—one should perform; bhagavati—unto the Supreme Personality of Godhead; addhä—directly or completely; tat—that; manye—I consider; adhétam—learning; uttamam—topmost.TRANSLATIONPrahläda Mahäräja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viñëu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kåñëa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

(SB. 7.5.30)

çré-prahräda uväcamatir na kåñëe parataù svato vä mitho ’bhipadyeta gåha-vratänämadänta-gobhir viçatäà tamisraà punaù punaç carvita-carvaëänäm

SYNONYMSçré-prahrädaù uväca—Prahläda Mahäräja said; matiù—inclination; na—never; kåñëe—unto Lord Kåñëa; parataù—from the instructions of others; svataù—from their own understanding; vä—either; mithaù—from combined effort; abhipadyeta—is developed; gåha-vratänäm—of persons too addicted to the materialistic, bodily conception of life; adänta—uncontrolled; gobhiù—by the senses; viçatäm—entering; tamisram—hellish life; punaù—again; punaù—again; carvita—things already chewed; carvaëänäm—who are chewing.TRANSLATIONPrahläda Mahäräja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kåñëa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.

(SB. 7.5.31)

na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaùandhä yathändhair upanéyamänäs te ’péça-tantryäm uru-dämni baddhäùSYNONYMSna—not; te—they; viduù—know; sva-artha-gatim—the ultimate goal of life, or their own real interest; hi—indeed; viñëum—Lord Viñëu and His abode; duräçayäù—being ambitious to enjoy this material world; ye—who; bahiù—external sense objects; artha-mäninaù—considering as valuable; andhäù—persons who are blind; yathä—just as; andhaiù—by other blind men; upanéyamänäù—being led; te—they; api—although; éça-tantryäm—to the ropes (laws) of material nature; uru—having very strong; dämni—cords; baddhäù—bound.TRANSLATIONPersons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viñëu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive

labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.

(SB. 7.5.32)

naiñäà matis tävad urukramäìghrià spåçaty anarthäpagamo yad-arthaùmahéyasäà päda-rajo-’bhiñekaà niñkiïcanänäà na våëéta yävatSYNONYMSna—not; eñäm—of these; matiù—the consciousness; tävat—that long; urukrama-aìghrim—the lotus feet of the Supreme Personality of Godhead, who is famous for performing uncommon activities; spåçati—does touch; anartha—of unwanted things; apagamaù—the disappearance; yat—of which; arthaù—the purpose; mahéyasäm—of the great souls (the mahätmäs, or devotees); päda-rajaù—by the dust of the lotus feet; abhiñekam—consecration; niñkiïcanänäm—of devotees who have nothing to do with this material world; na—not; våëéta—may accept; yävat—as long as.TRANSLATIONUnless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Kåñëa conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.

(SB. 7.6.1)

çré-prahräda uväcakaumära äcaret präjïo dharmän bhägavatän ihadurlabhaà mänuñaà janma tad apy adhruvam arthadamSYNONYMSçré-prahrädaù uväca—Prahläda Mahäräja said; kaumäraù—in the tender age of childhood; äcaret—should practice; präjïaù—one who is intelligent; dharmän—occupational duties; bhägavatän—which are devotional service to the Supreme Personality of Godhead; iha—in this life; durlabham—very rarely obtained; mänuñam—human; janma—birth; tat—that; api—even; adhruvam—impermanent, temporary; artha-dam—full of meaning.

TRANSLATIONPrahläda Mahäräja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life—in other words, from the tender age of childhood—to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.

(SB. 7.9.10)

vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-pädäravinda-vimukhät çvapacaà variñöhammanye tad-arpita-mano-vacanehitärtha-präëaà punäti sa kulaà na tu bhürimänaùSYNONYMSviprät—than a brähmaëa; dvi-ñaö-guëa-yutät—qualified with twelve brahminical qualities; aravinda-näbha—Lord Viñëu, who has a lotus growing from His navel; päda-aravinda—to the lotus feet of the Lord; vimukhät—not interested in devotional service; çva-pacam—one born in a low family, or a dog-eater; variñöham—more glorious; manye— I consider; tat-arpita—surrendered unto the lotus feet of the Lord; manaù—his mind; vacana—words; éhita—every endeavor; artha—wealth; präëam—and life; punäti—purifies; saù—he (the devotee); kulam—his family; na—not; tu—but; bhürimänaù—one who falsely thinks himself to be in a prestigious position.TRANSLATIONIf a brähmaëa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujäta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything—mind, words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a brähmaëa because the devotee can purify his whole family, whereas the so-called brähmaëa in a position of false prestige cannot purify even himself.

(SB. 7.9.19)

bälasya neha çaraëaà pitarau nåsiàha närtasya cägadam udanvati majjato nauùtaptasya tat-pratividhir ya ihäïjaseñöas tävad vibho tanu-bhåtäà tvad-upekñitänämSYNONYMSbälasya—of a little child; na—not; iha—in this world; çaraëam—shelter (protection); pitarau—the father and mother; nåsiàha—O my Lord Nåsiàhadeva; na—neither; ärtasya—of a person suffering from some disease; ca—also; agadam—medicine; udanvati—in the water of the ocean; majjataù—of a person who is drowning; nauù—the boat; taptasya—of a person suffering from a condition of material misery; tat-pratividhiù—the counteraction (invented for stopping the suffering of material existence); yaù—that which; iha—in this material world; aïjasä—very easily; iñöaù—accepted (as a remedy); tävat—similarly; vibho—O my Lord, O Supreme; tanu-bhåtäm—of the living entities who have accepted material bodies; tvat-upekñitänäm—who are neglected by You and not accepted by You.TRANSLATIONMy Lord Nåsiàhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

(SB. 7.9.28)

evaà janaà nipatitaà prabhavähi-küpe kämäbhikämam anu yaù prapatan prasaìgätkåtvätmasät surarñiëä bhagavan gåhétaù so ’haà kathaà nu visåje tava bhåtya-sevämSYNONYMSevam—thus; janam—people in general; nipatitam—fallen; prabhava—of material existence; ahi-küpe—in a blind well full of snakes; käma-abhikämam—desiring the sense objects; anu—following; yaù—the person who; prapatan—falling down (in this condition); prasaìgät—because of bad association or increased association with material desires; kåtvä ätmasät—causing me (to acquire spiritual qualities like

himself, Çré Närada); sura-åñiëä—by the great saintly person (Närada); bhagavan—O my Lord; gåhétaù—accepted; saù—that person; aham—I; katham—how; nu—indeed; visåje—can give up; tava—Your; bhåtya-seväm—the service of Your pure devotee.TRANSLATIONMy dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Närada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. Mow could I leave his service?

(SB. 7.9.43)

naivodvije para duratyaya-vaitaraëyäs tvad-vérya-gäyana-mahämåta-magna-cittaùçoce tato vimukha-cetasa indriyärtha-mäyä-sukhäya bharam udvahato vimüòhänSYNONYMSna—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—insurmountable or very difficult to cross; vaitaraëyäù—of the Vaitaraëé, the river of the material world; tvat-vérya—of Your Lordship’s glories and activities; gäyana—from chanting or distributing; mahä-amåta—in the great ocean of nectarean spiritual bliss; magna-cittaù—whose consciousness is absorbed; çoce—I am simply lamenting; tataù—from that; vimukha-cetasaù—the fools and rascals who are bereft of Kåñëa consciousness; indriya-artha—in sense gratification; mäyä-sukhäya—for temporary, illusory happiness; bharam—the false burden or responsibility (of maintaining one’s family, society and nation and elaborate arrangements for that purpose); udvahataù—who are lifting (by making grand plans for this arrangement); vimüòhän—although all of them are nothing but fools and rascals (I am thinking of them also).TRANSLATIONO best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their

families, societies and countries. I am simply concerned with love for them.

(SB.7.9.44)

präyeëa deva munayaù sva-vimukti-kämä maunaà caranti vijane na parärtha-niñöhäùnaitän vihäya kåpaëän vimumukña eko nänyaà tvad asya çaraëaà bhramato ’nupaçyeSYNONYMSpräyeëa—generally, in almost all cases; deva—O my Lord; munayaù—the great saintly persons; sva—personal, own; vimukti-kämäù—ambitious for liberation from this material world; maunam—silently; caranti—they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane—in solitary places; na—not; para-artha-niñöhäù—interested in working for others by giving them the benefit of the Kåñëa consciousness movement, by enlightening them with Kåñëa consciousness; na—not; etän—these; vihäya—leaving aside; kåpaëän—fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukñe—I desire to be liberated and to return home, back to Godhead; ekaù—alone; na—not; anyam—other; tvat—but for You; asya—of this; çaraëam—shelter; bhramataù—of the living entity rotating and wandering throughout the material universes; anupaçye—do I see.TRANSLATIONMy dear Lord Nåsiàhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

(SB. 7.9.45)

yan maithunädi-gåhamedhi-sukhaà hi tucchaà kaëòüyanena karayor iva duùkha-duùkham

tåpyanti neha kåpaëä bahu-duùkha-bhäjaùkaëòütivan manasijaà viñaheta dhéraùSYNONYMSyat—that which (is meant for material sense gratification); maithuna-ädi—represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); gåhamedhi-sukham—all types of material happiness based on attachment to family, society, friendship, etc.; hi—indeed; tuccham—insignificant; kaëòüyanena—with the itching; karayoù—of the two hands (to relieve the itching); iva—like; duùkha-duùkham—different types of unhappiness (into which one is put after such itching sense gratification); tåpyanti—become satisfied; na—never; iha—in material sense gratification; kåpaëäù—the foolish persons; bahu-duùkha-bhäjaù—subjected to various types of material unhappiness; kaëòüti-vat—if one can learn from such itching; manasi-jam—which is simply a mental concoction (actually there is no happiness); viñaheta—and tolerates (such itching); dhéraù—(he can become) a most perfect, sober person.TRANSLATIONSex life is compared to the rubbing of two hands to relieve an itch. Gåhamedhis, so-called gåhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kåpaëas, the fools who are just the opposite of brähmaëas, are not satisfied by repeated sensuous enjoyment. Those who are dhéra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

(SB. 7.11.35)

yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakamyad anyaträpi dåçyeta tat tenaiva vinirdiçetSYNONYMSyasya—of whom; yat—which; lakñaëam—symptom; proktam—described (above); puàsaù—of a person; varëa-abhivyaïjakam—indicating the classification (brähmaëa, kñatriya, vaiçya, çüdra, etc.); yat—if; anyatra—elsewhere; api—also; dåçyeta—is seen; tat—that; tena—by that symptom; eva—certainly; vinirdiçet—one should designate.TRANSLATION

If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya or çüdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.

(SB. 7.12.1)

çré-närada uväcabrahmacäré guru-kule vasan dänto guror hitamäcaran däsavan néco gurau sudåòha-sauhådaùSYNONYMSçré-näradaù uväca—Çré Närada Muni said; brahmacäré—a brahmacäré, a student living at the residence of the guru; guru-kule—at the residence of the guru; vasan—by living; däntaù—continuously practicing control of the senses; guroù hitam—only for the benefit of the guru (not for one’s personal benefit); äcaran—practicing; däsa-vat—very humbly, like a slave; nécaù—submissive, obedient; gurau—unto the spiritual master; su-dåòha—firmly; sauhådaù—in friendship or good will.TRANSLATIONNärada Muni said: A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacäré should live at the guru-kula, only for the benefit of the guru.

(SB. 7.12.9)

nanv agniù pramadä näma ghåta-kumbha-samaù pumänsutäm api raho jahyäd anyadä yävad-artha-kåtSYNONYMSnanu—certainly; agniù—the fire; pramadä—the woman (one who bewilders the mind of man); näma—the very name; ghåta-kumbha—a pot of butter; samaù—like; pumän—a man; sutäm api—even one’s daughter; rahaù—in a secluded place; jahyät—one must not associate with; anyadä—with other women also; yävat—as much as; artha-kåt—required.TRANSLATIONWoman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other

women. One should associate with women only for important business and not otherwise.

(SB. 9.4.18-20)

sa vai manaù kåñëa-padäravindayor vacäàsi vaikuëöha-guëänuvarëanekarau harer mandira-märjanädiñu çrutià cakäräcyuta-sat-kathodayemukunda-liìgälaya-darçane dåçau tad-bhåtya-gätra-sparçe ’ìga-saìgamamghräëaà ca tat-päda-saroja-saurabhe çrémat-tulasyä rasanäà tad-arpitepädau hareù kñetra-padänusarpaëe çiro håñékeça-padäbhivandanekämaà ca däsye na tu käma-kämyayä yathottamaçloka-janäçrayä ratiùSYNONYMSsaù—he (Mahäräja Ambaréña); vai—indeed; manaù—his mind; kåñëa-pada-aravindayoù—(fixed) upon the two lotus feet of Lord Kåñëa; vacäàsi—his words; vaikuëöha-guëa-anuvarëane—describing the glories of Kåñëa; karau—his two hands; hareù mandira-märjana-ädiñu—in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; çrutim—his ear; cakära—engaged; acyuta—of or about Kåñëa, who never falls down; sat-kathä-udaye—in hearing the transcendental narrations; mukunda-liìga-älaya-darçane—in seeing the Deity and temples and holy dhämas of Mukunda; dåçau—his two eyes; tat-bhåtya—of the servants of Kåñëa; gätra-sparçe—in touching the bodies; aìga-saìgamam—contact of his body; ghräëam ca—and his sense of smell; tat-päda—of His lotus feet; saroja—of the lotus flower; saurabhe—in (smelling) the fragrance; çrémat-tulasyäù—of the tulasé leaves; rasanäm—his tongue; tat-arpite—in the prasäda offered to the Lord; pädau—his two legs; hareù—of the Personality of Godhead; kñetra—holy places like the temple or Våndävana and Dvärakä; pada-anusarpaëe—walking to those places; çiraù—the head; håñékeça—of Kåñëa, the master of the senses; pada-abhivandane—in offering obeisances to the lotus feet; kämam ca—and his desires; däsye—in being engaged as a servant; na—not; tu—indeed; käma-kämyayä—with a desire for sense

gratification; yathä—as; uttamaçloka-jana-äçrayä—if one takes shelter of a devotee such as Prahläda; ratiù—attachment.TRANSLATIONMahäräja Ambaréña always engaged his mind in meditating upon the lotus feet of Kåñëa, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kåñëa or about Kåñëa. He engaged his eyes in seeing the Deity of Kåñëa, Kåñëa’s temples and Kåñëa’s places like Mathurä and Våndävana, he engaged his sense of touch in touching the bodies of the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasé offered to the Lord, and he engaged his tongue in tasting the Lord’s prasäda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahäräja Ambaréña never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.

(SB. 9.4.63)

çré-bhagavän uväcaahaà bhakta-parädhéno hy asvatantra iva dvijasädhubhir grasta-hådayo bhaktair bhakta-jana-priyaùSYNONYMSçré-bhagavän uväca—the Supreme Personality of Godhead said; aham—I; bhakta-parädhénaù—am dependent on the will of My devotees; hi—indeed; asvatantraù—am not independent; iva—exactly like that; dvija—O brähmaëa; sädhubhiù—by pure devotees, completely free from all material desires; grasta-hådayaù—My heart is controlled; bhaktaiù—because they are devotees; bhakta-jana-priyaù—I am dependent not only on My devotee but also on My devotee’s devotee (the devotee’s devotee is extremely dear to Me).TRANSLATIONThe Supreme Personality of Godhead said to the brähmaëa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My

devotee, even those who are devotees of My devotee are very dear to Me.

(SB. 9.4.68)

sädhavo hådayaà mahyaà sädhünäà hådayaà tv ahammad-anyat te na jänanti nähaà tebhyo manäg apiSYNONYMSsädhavaù—the pure devotees; hådayam—in the core of the heart; mahyam—of Me; sädhünäm—of the pure devotees also; hådayam—in the core of the heart; tu—indeed; aham—I am; mat-anyat—anything else but me; te—they; na—not; jänanti—know; na—not; aham—I; tebhyaù—than them; manäk api—even by a little fraction.TRANSLATIONThe pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.

(SB. 9.19.17)

mäträ svasrä duhiträ vä näviviktäsano bhavetbalavän indriya-grämo vidväàsam api karñatiSYNONYMSmäträ—with one’s mother; svasrä—with one’s sister; duhiträ—with ones own daughter; vä—either; na—not; avivikta-äsanaù—seated closely on one seat; bhavet—one should be; balavän—very strong; indriya-grämaù—the group of senses; vidväàsam—the very learned and advanced person; api—even; karñati—agitates.TRANSLATIONOne should not allow oneself to sit on the same seat even with one’s own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

(SB. 10.1.4)

nivåtta-tarñair upagéyamänäd bhavauñadhäc chrotra-mano-’bhirämätka uttamaçloka-guëänuvädät pumän virajyeta vinä paçughnätSYNONYMS

nivåtta—released from; tarñaiù—lust or material activities; upagéyamänät—which is described or sung; bhava-auñadhät—which is the right medicine for the material disease; çrotra—the process of aural reception; manaù—the subject matter of thought for the mind; abhirämät—from the pleasing vibrations from such glorification; kaù—who; uttamaçloka—of the Supreme Personality of Godhead; guëa-anuvädät—from describing such activities; pumän—a person; virajyeta—can keep himself aloof; vinä—except; paçu-ghnät—either a butcher or one who is killing his own personal existence.TRANSLATIONGlorification of the Supreme Personality of Godhead is performed in the paramparä system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?

(SB. 10.2.32)

ye ’nye ’ravindäkña vimukta-mäninas tvayy asta-bhäväd aviçuddha-buddhayaùäruhya kåcchreëa paraà padaà tataù patanty adho ’nädåta-yuñmad-aìghrayaùSYNONYMSye anye—anyone, or all others; aravinda-akña—O lotus-eyed one; vimukta-mäninaù—falsely considering themselves free from the bondage of material contamination; tvayi—unto You; asta-bhävät—speculating in various ways but not knowing or desiring more information of Your lotus feet; aviçuddha-buddhayaù—whose intelligence is still not purified and who do not know the goal of life; äruhya—even though achieving; kåcchreëa—by undergoing severe austerities, penances and hard labor; param padam—the highest position (according to their imagination and speculation); tataù—from that position; patanti—they fall; adhaù—down into material existence again; anädåta—neglecting devotion to; yuñmat—Your; aìghrayaù—lotus feet.TRANSLATION

[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmä and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

(SB. 10.9.21)

näyaà sukhäpo bhagavän dehinäà gopikä-sutaùjïäninäà cätma-bhütänäà yathä bhaktimatäm ihaSYNONYMSna—not; ayam—this; sukha-äpaù—very easily obtainable, or an object of happiness; bhagavän—the Supreme Personality of Godhead; dehinäm—of persons in the bodily concept of life, especially the karmés; gopikä-sutaù—Kåñëa, the son of mother Yaçodä (Kåñëa as the son of Vasudeva is called Väsudeva, and as the son of mother Yaçodä He is known as Kåñëa); jïäninäm ca—and of the jïänés, who try to be free from material contamination; ätma-bhütänäm—of self-sufficient yogés; yathä—as; bhakti-matäm—of the devotees; iha—in this world.TRANSLATIONThe Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.

(SB. 10.12.7-11)

kecid veëün vädayanto dhmäntaù çåìgäëi kecanakecid bhåìgaiù pragäyantaù küjantaù kokilaiù parevicchäyäbhiù pradhävanto gacchantaù sädhu-haàsakaiùbakair upaviçantaç ca nåtyantaç ca kaläpibhiùvikarñantaù kéça-bälän ärohantaç ca tair drumänvikurvantaç ca taiù säkaà plavantaç ca paläçiñusäkaà bhekair vilaìghantaù saritaù srava-samplutäù

vihasantaù praticchäyäù çapantaç ca pratisvanänitthaà satäà brahma-sukhänubhütyä däsyaà gatänäà para-daivatenamäyäçritänäà nara-därakeëa säkaà vijahruù kåta-puëya-puïjäùSYNONYMSkecit—some of them; veëün—flutes; vädayantaù—blowing; dhmäntaù—bugling; çåìgäëi—the horn bugles; kecana—someone else; kecit—someone; bhåìgaiù—with the bumblebees; pragäyantaù—singing along with; küjantaù—imitating the sound of; kokilaiù—with the cuckoos; pare—others; vicchäyäbhiù—with running shadows; pradhävantaù—someone running on the ground after the birds; gacchantaù—going along; sädhu—beautiful; haàsakaiù—with the swans; bakaiù—with the ducks sitting in one place; upaviçantaù ca—sitting silently like them; nåtyantaù ca—and dancing with; kaläpibhiù—with the peacocks; vikarñantaù—attracting; kéça-bälän—the young monkeys; ärohantaù ca—gliding over; taiù—with the monkeys; drumän—the trees; vikurvantaù ca—exactly imitating them; taiù—with the monkeys; säkam—along with; plavantaù ca—gliding over; paläçiñu—on the trees; säkam—along with; bhekaiù—with the frogs; vilaìghantaù—jumping like them; saritaù—the water; srava-samplutäù—became wet in the water of the river; vihasantaù—laughing; praticchäyäù—at the shadows; çapantaù ca—condemned; pratisvanän—the sound of their echoes; ittham—in this way; satäm—of the transcendentalists; brahma-sukha-anubhütyä—with Kåñëa, the source of brahma-sukha (Kåñëa is Parabrahman, and from Him originates His personal effulgence); däsyam—servitorship; gatänäm—of the devotees who have accepted; para-daivatena—with the Supreme Personality of Godhead; mäyä-äçritänäm—for those in the clutches of material energy; nara-därakeëa—with Him who is like an ordinary child; säkam—along with; vijahruù—enjoyed; kåta-puëya-puïjäù—all these boys, who had accumulated the results of life after life of pious activities.TRANSLATIONAll the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds’ shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the

monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes. In this way, all the cowherd boys used to play with Kåñëa, who is the source of the Brahman effulgence for jïänés desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?

(SB. 10.14.3)

jïäne prayäsam udapäsya namanta eva jévanti san-mukharitäà bhavadéya-värtämsthäne sthitäù çruti-gatäà tanu-väì-manobhir ye präyaço ’jita jito ’py asi tais tri-lokyämSYNONYMSjïäne—for knowledge; prayäsam—the endeavor; udapäsya—giving up completely; namantaù—offering obeisances; eva—simply; jévanti—live; sat-mukharitäm—chanted by the pure devotees; bhavadéya-värtäm—topics related to You; sthäne—in their material position; sthitäù—remaining; çruti-gatäm—received by hearing; tanu—with their body; väk—words; manobhiù—and mind; ye—who; präyaçaù—for the most part; ajita—O unconquerable one; jitaù—conquered; api—nevertheless; asi—You become; taiù—by them; tri-lokyäm—within the three worlds.TRANSLATIONThose who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

(SB. 10.14.4)

çreyaù-såtià bhaktim udasya te vibho kliçyanti ye kevala-bodha-labdhayeteñäm asau kleçala eva çiñyate nänyad yathä sthüla-tuñävaghätinämSYNONYMSçreyaù—of supreme benefit; såtim—the path; bhaktim—devotional service; udasya—rejecting; te—they; vibho—O almighty Lord; kliçyanti—struggle; ye—who; kevala—exclusive; bodha—of knowledge; labdhaye—for the achievement; teñäm—for them; asau—this; kleçalaù—botheration; eva—merely; çiñyate—remains; na—nothing; anyat—other; yathä—just as; sthüla-tuña—empty husks; avaghätinäm—for those who are beating.TRANSLATIONMy dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.

(SB. 10.14.8)

tat te ’nukampäà su-samékñamäëo bhuïjäna evätma-kåtaà vipäkamhåd-väg-vapurbhir vidadhan namas te jéveta yo mukti-pade sa däya-bhäkSYNONYMStat—therefore; te—Your; anukampäm—compassion; su-samékñamäëaù—earnestly hoping for; bhuïjänaù—enduring; eva—certainly; ätma-kåtam—done by himself; vipäkam—the fruitive results; håt—with his heart; väk—words; vapurbhiù—and body; vidadhan—offering; namaù—obeisances; te—unto You; jéveta—lives; yaù—anyone who; mukti-pade—to the position of liberation; saù—he; däya-bhäk—the rightful heir.TRANSLATIONMy dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart,

words and body, is surely eligible for liberation, for it has become his rightful claim.

(SB. 10. 14.28)

antar-bhave ’nanta bhavantam eva hy atat tyajanto mågayanti santaùasantam apy anty ahim antareëa santaà guëaà taà kim u yanti santaùSYNONYMSantaù-bhave—within the body; ananta—O unlimited Lord; bhavantam—Yourself; eva—indeed; hi—certainly; atat—everything separate from You; tyajantaù—rejecting; mågayanti—search out; santaù—the saintly devotees; asantam—unreal; api—even; anti—present nearby; ahim—(the illusion of) a snake; antareëa—without (negating); santam—real; guëam—the rope; tam—that; kim u—whether; yanti—appreciate; santaù—persons who are spiritually situated.TRANSLATIONO unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake.

(SB. 10.14.29)

athäpi te deva padämbuja-dvaya-prasäda-leçänugåhéta eva hijänäti tattvaà bhagavan-mahimno na cänya eko ’pi ciraà vicinvanSYNONYMSatha—therefore; api—indeed; te—Your; deva—my Lord; pada-ambuja-dvaya—of the two lotus feet; prasäda—of the mercy; leça—by only a trace; anugåhétaù—favored; eva—certainly; hi—indeed; jänäti—one knows; tattvam—the truth; bhagavat—of the Supreme Personality of Godhead; mahimnaù—of the greatness; na—never; ca—and; anyaù—another; ekaù—one; api—although; ciram—for a long period; vicinvan—speculating.TRANSLATIONMy Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But

those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.

(SB. 10.14.38)

jänanta eva jänantu kià bahüktyä na me prabhomanaso vapuño väco vaibhavaà tava go-caraùSYNONYMSjänantaù—persons who think they are aware of Your unlimited potency; eva—certainly; jänantu—let them think like that; kim—what is the use; bahu-uktyä—with many words; na—not; me—my; prabho—O Lord; manasaù—of the mind; vapuñaù—of the body; väcaù—of the words; vaibhavam—opulences; tava—Your; go-caraù—within the range.TRANSLATIONThere are people who say, “I know everything about Kåñëa.” Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.

(SB. 10.14.58)

samäçritä ye pada-pallava-plavaà mahat-padaà puëya-yaço muräreùbhavämbudhir vatsa-padaà paraà padaà padaà padaà yad vipadäà na teñämSYNONYMSsamäçritäù—having taken shelter; ye—those who; pada—of the feet; pallava—like flower buds; plavam—which are a boat; mahat—of the total material creation, or of the great souls; padam—the shelter; puëya—supremely pious; yaçaù—whose fame; mura-areù—of the enemy of the demon Mura; bhava—of the material existence; ambudhiù—the ocean; vatsa-padam—the hoof-print of a calf; param padam—the supreme abode, Vaikuëöha; padam padam—at every step; yat—where; vipadäm—of material miseries; na—none; teñäm—for them.TRANSLATIONFor those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Muräri, the

enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraà padam, Vaikuëöha, the place where there are no material miseries, not the place where there is danger at every step.

(SB. 10.22.35)

etävaj janma-säphalyaà dehinäm iha dehiñupräëair arthair dhiyä väcä çreya-äcaraëaà sadäSYNONYMSetävat—up to this; janma—of birth; säphalyam—perfection; dehinäm—of every living being; iha—in this world; dehiñu—toward those who are embodied; präëaiù—by life; arthaiù—by wealth; dhiyä—by intelligence; väcä—by words; çreyaù—eternal good fortune; äcaraëam—acting practically; sadä—always.TRANSLATIONIt is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.

(SB. 10.33.29)

çré-çuka uväcadharma-vyatikramo dåñöa éçvaräëäà ca sähasamtejéyasäà na doñäya vahneù sarva-bhujo yathäSYNONYMSçré-çukaù uväca—Çré Çukadeva Gosvämé said; dharma-vyatikramaù—the transgression of religious or moral principles; dåñöaù—seen; éçvaräëäm—of powerful controllers; ca—even; sähasam—due to audacity; tejéyasäm—who are spiritually potent; na—does not; doñäya—(lead) to any fault; vahneù—of fire; sarva—everything; bhujaù—devouring; yathä—as.TRANSLATIONÇukadeva Gosvämé said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.

(SB. 10.84.13)

yasyätma-buddhiù kuëape tri-dhätuke sva-dhéù kalaträdiñu bhauma ijya-dhéùyat-tértha-buddhiù salile na karhicij janeñv abhijïeñu sa eva go-kharaùSYNONYMSyasya—whose; ätma—as his self; buddhiù—idea; kuëape—in a corpselike body; tri-dhätuke—made of three basic elements; sva—as his own; dhéù—idea; kalatra-ädiñu—in wife and so on; bhaume—in earth; ijya—as worshipable; dhéù—idea; yat—whose; tértha—as a place of pilgrimage; buddhiù—idea; salile—in water; na karhicit—never; janeñu—in men; abhijïeñu—wise; saù—he; eva—indeed; gaù—a cow; kharaù—or an ass.TRANSLATIONOne who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth—such a person is no better than a cow or an ass.

(SB. 10.88.8)

çré-bhagavän uväcayasyäham anugåhëämi hariñye tad-dhanaà çanaiùtato ’dhanaà tyajanty asya svajanä duùkha-duùkhitamSYNONYMSçré-bhagavän uväca—the Personality of Godhead said; yasya—whom; aham—I; anugåhëämi—favor; hariñye—I will take away; tat—his; dhanam—wealth; çanaiù—gradually; tataù—then; adhanam—poor; tyajanti—abandon; asya—his; sva-janäù—relatives and friends; duùkha-duùkhitam—who suffers one distress after another.TRANSLATIONThe Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.

(SB. 11.2.40)

evaà-vrataù sva-priya-näma-kértyä jätänurägo druta-citta uccaiùhasaty atho roditi rauti gäyaty unmäda-van nåtyati loka-bähyaùSYNONYMSevam-vrataù—when one thus engages in the vow to chant and dance; sva—own; priya—very dear; näma—holy name; kértya—by chanting; jäta—in this way develops; anurägaù—attachment; druta-cittaù—with a melted heart; uccaiù—loudly; hasati—laughs; atho—also; roditi—cries; rauti—becomes agitated; gäyati—chants; unmäda-vat—like a madman; nåtyati—dancing; loka-bähyaù—without caring for outsiders.TRANSLATIONBy chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.

(SB. 11.2.42)

bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaùprapadyamänasya yathäçnataù syus tuñöiù puñöiù kñud-apäyo ’nu-ghäsamSYNONYMSbhaktiù—devotion; para-éça—of the Supreme Personality of Godhead; anubhavaù—direct perception; viraktiù—detachment; anyatra—from everything else; ca—and; eñaù—this; trikaù—group of three; eka-kälaù—simultaneously; prapadyamänasya—for one in the process of taking shelter of the Supreme Lord; yathä—in the same way as; açnataù—for one engaged in eating; syuù—they occur; tuñöiù—satisfaction; puñöiù—nourishment; kñut-apäyaù—eradication of hunger; anu-ghäsam—increasingly with each morsel.TRANSLATIONDevotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that

pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.

(SB. 11.2.46)

ésvare tad-adhéneñu bäliçeñu dviñatsu caprema-maitré-kåpopekñä yaù karoti sa madhyamaùSYNONYMSéçvare—unto the Supreme Personality of Godhead; tat-adhéneñu—to persons who have taken fully to Kåñëa consciousness; bäliçeñu—unto the neophytes or the ignorant; dviñatsu—to persons envious of Kåñëa and Kåñëa’s devotees; ca—and; prema—love; maitré—friendship; kåpä—mercy; upekñäù—negligence; yaù—anyone who; karoti—does; saù—he; madhyamaù—a second-class devotee.TRANSLATIONAn intermediate or second-class devotee, called madhyama-adhikäré, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead.

(SB. 11.2.47)

arcäyäm eva haraye püjäà yaù çraddhayehatena tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaùSYNONYMSarcäyäm—Deity; eva—certainly; haraye—to Lord Hari; püjäm—worship; yaù—who; çraddhayä—faithfully; éhate—engages; na—not; tat—of Kåñëa; bhakteñu—toward the devotees; ca—and; anyeñu—toward people in general; saù—he; bhaktaù präkåtaù—materialistic devotee; småtaù—is called.TRANSLATIONA devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a präkåta-bhakta, a materialistic devotee, and is considered to be in the lowest position.

(SB. 11.3.21)

tasmäd guruà prapadyeta jijïäsuù çreya uttamamçäbde pare ca niñëätaà brahmaëy upaçamäçrayamSYNONYMStasmät—therefore; gurum—a spiritual master; prapadyeta—one should take shelter of; jijïäsuù—being inquisitive; çreyaù uttamam—about the highest good; çäbde—in the Vedas; pare—in the Supreme; ca—and; niñëätam—perfectlyknowledgeable; brahmaëi—(in these two aspects) of the Absolute Truth; upaçama-äçrayam—fixed in detachment from material affairs.TRANSLATIONTherefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.

(SB. 11.5.32)

kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadamyajïaiù saìkértana-präyair yajanti hi su-medhasaùSYNONYMSkåñëa-varëam—repeating the syllables kåñ-ëa; tviñä—with a luster; akåñëam—not black (golden); sa-aìga—along with associates; upa-aìga—servitors; astra—weapons; pärñadam—confidential companions; yajïaiù—by sacrifice; saìkértana-präyaiù—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasaù—intelligent persons.TRANSLATIONIn the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions.

(SB. 11.9.29)

labdhvä su-durlabham idaà bahu-sambhavänte

mänuñyam artha-dam anityam apéha dhéraùtürëaà yateta na pated anu-måtyu yävanniùçreyasäya viñayaù khalu sarvataù syätSYNONYMSlabdhvä—having obtained; su-durlabham—that which is very difficult to obtain; idam—this; bahu—many; sambhava—births; ante—after; mänuñyam—human form of life; artha-dam—which awards great value; anityam—not eternal; api—although; iha—in this material world; dhéraù—one who has sober intelligence; türëam—immediately; yateta—should endeavor; na—not; patet—has fallen; anu-måtyu—always subject to death; yävat—as long as; niùçreyasäya—for ultimate liberation; viñayaù—sense gratification; khalu—always; sarvataù—in all conditions; syät—is possible.TRANSLATIONAfter many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Kåñëa consciousness is possible only for a human being.

(SB. 11.14.20)

na sädhayati mäà yogo na säìkhyaà dharma uddhavana svädhyäyas tapas tyägo yathä bhaktir mamorjitäSYNONYMSna—not; sädhayati—brings under control; mäm—Me; yogaù—the yoga system; na—nor; säìkhyam—the system of Säìkhya philosophy; dharmaù—pious activities within the varëäçrama system; uddhava—My dear Uddhava; na—not; svädhyäyaù—Vedic study; tapaù—austerity; tyägaù—renunciation; yathä—as; bhaktiù—devotional service; mama—unto Me; ürjitä—strongly developed.TRANSLATIONMy dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Säìkhya philosophy, pious work, Vedic study, austerity or renunciation.

(SB. 11.17.27)

äcäryaà mäà vijänéyän nävanmanyeta karhicitna martya-buddhyäsüyeta sarva-deva-mayo guruùSYNONYMSäcäryam—the spiritual master; mäm—Myself; vijänéyät—one should know; na avamanyeta—one should never disrespect; karhicit—at any time; na—never; martya-buddhyä—with the idea of his being an ordinary man; asüyeta—one should be envious; sarva-deva—of all demigods; mayaù—representative; guruù—the spiritual master.TRANSLATIONOne should know the äcärya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.

(SB. 12.3.16)

çré-räjoväcakenopäyena bhagavan kaler doñän kalau janäùvidhamiñyanty upacitäàs tan me brühi yathä muneSYNONYMSçré-räjä uväca—King Parékñit said; kena—by what; upäyena—means; bhagavan—my dear lord; kaleù—of the age of Kali; doñän—the faults; kalau—living in Kali-yuga; janäù—people; vidhamiñyanti—will eradicate; upacitän—accumulated; tat—that; me—to me; brühi—please explain; yathä—fittingly; mune—O sage.TRANSLATIONKing Parékñit said: My lord, how can persons living in the age of Kali rid themselves of the cumulative contamination of this age? O great sages please explain this to me.

(SB. 12.3.51)

kaler doña-nidhe räjann asti hy eko mahän guëaùkértanäd eva kåñëasya mukta-saìgaù paraà vrajetSYNONYMSkaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King; asti—there is; hi—certainly; ekaù—one; mahän—very great; guëaù—good quality; kértanät—by chanting; eva—certainly; kåñëasya—of the

holy name of Kåñëa; mukta-saìgaù—liberated from material bondage; param—to the transcendental spiritual kingdom; vrajet—one can go.TRANSLATIONMy dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.

(SB. 12.3.52)

kåte yad dhyäyato viñëuà tretäyäà yajato makhaiùdväpare paricaryäyäà kalau tad dhari-kértanätSYNONYMSkåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on Lord Viñëu; tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by performing sacrifices; dväpare—in the age of Dväpara; paricaryäyäm—by worshiping the lotus feet of Kåñëa; kalau—in the age of Kali; tat—that same result (can be achieved); hari-kértanät—simply by chanting the Hare Kåñëa mahä-mantra.TRANSLATIONWhatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra.

(SB. 12.13.1)

süta uväcayaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavairvedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäùdhyänävasthita-tad-gatena manasä paçyanti yaà yoginoyasyäntaà na viduù suräsura-gaëä deväya tasmai namaùSYNONYMSsütaù uväca—Süta Gosvämé said; yam—whom; brahmä—Lord Brahmä; varuëa-indra-rudra-marutaù—as well as Varuëa, Indra, Rudra and the Maruts; stunvanti—praise; divyaiù—with transcendental; stavaiù—prayers; vedaiù—with the Vedas; sa—along with; aìga—the corollary branches; pada-krama—the special sequential arrangement of mantras; upaniñadaiù—and the Upaniñads; gäyanti—they sing about; yam—

whom; säma-gäù—the singers of the Säma Veda; dhyäna—in meditative trance; avasthita—situated; tat-gatena—which is fixed upon Him; manasä—within the mind; paçyanti—they see; yam—whom; yoginaù—the mystic yogés; yasya—whose; antam—end; na viduù—they do not know; sura-asura-gaëäù—all the demigods and demons; deväya—to the Supreme Personality of Godhead; tasmai—to Him; namaù—obeisances.TRANSLATIONSüta Gosvämé said: Unto that personality whom Brahmä, Varuëa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniñads, to whom the chanters of the Säma Veda always sing, whom the perfected yogés see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.

(SB. 12.13.18)

çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaàyasmin päramahaàsyam ekam amalaà jïänaà paraà géyatetatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaàtac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraùSYNONYMSçrémat-bhägavatam—Çrémad-Bhägavatam; puräëam—the Puräëa; amalam—perfectly pure; yat—which; vaiñëavänäm—to the Vaiñëavas; priyam—most dear; yasmin—in which; päramahaàsyam—attainable by the topmost devotees; ekam—exclusive; amalam—perfectly pure; jïänam—knowledge; param—supreme; géyate—is sung; tatra—there; jïäna-viräga-bhakti-sahitam—together with knowledge, renunciation and devotion; naiñkarmyam—freedom from all material work; äviñkåtam—is revealed; tat—that; çåëvan—hearing; su-paöhan—properly chanting; vicäraëa-paraù—who is serious about understanding; bhaktyä—with devotion; vimucyet—becomes totally liberated; naraù—a person.TRANSLATIONÇrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to

understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes completely liberated.

(Side Two total 76 slokas) total both sides of tape= 154 slokas.